
Book Ji 

Copyright^ 



■i°l fl(? 



COPYRIGHT DEPOSIT. 



Att Explanation 



fi*u^HJLH*a-*V '<JujA4/l L) 



OF 



QJfj? OInmmnn j^nrir? 



WITH 



Appendices on Christian Hymnody and Liturgical Colors 
and a Glossary of Liturgical Terms 



Second Edition Revised and Enlarged 




PHILADELPHIA 
GENERAL COUNCIL PUBLICATION HOUSE 

1908 



UBRAfiY of CONSRESs) 

lwd''C'o'i5ies Hi**, 

MAR 7 1^08". 







Copyright, 1908, by the 
Board of Publication of the General Council of the 
Evangelical Lutheran Church in 
North America. 



All rights reserved. 




X 



s>- 






CO tf)C 

goung Hutfteran toijo as&s 
Cfje iffleanmg of tfje 
beautiful Hiturgp of 
i^is Cfmrtf) 




FOREWORD 

HE preparation of this little took was begun 
February 9, 1903. The first edition was is- 
sued in four parts, beginning September 29, ox 
tbe same year. Tbe work was undertaken at 
tke instance of tbe Lutber League of tbe Al- 
lentown District, by a committee appointed for 
tbis special purpose. Tbe book was intended for use in tbe Lutber 
League meetings, as a guide and aid in tbe study of tbe Common 
Service. In its new form it is offered to tbe Evangelical Lutberan 
Cburcb in America, for use in tbe Lutber League, tbe Sunday- 
school and the home. For League and Bible Class study, it will 
furnish abundant material for a half years course of twenty-six 
lessons. 

The text of the Common Service, as it appears in this book, 
is that of the Standard Manuscript adopted by the Joint Commit- 
tee of the several General Bodies uniting in its preparation. [For 
a list of variations m the published editions see article by the 
Rev. L. D. Reed, Lutheran Church Review, July, 1901.] 

In the preparation of this Explanation the standard sources 
and authorities have been consulted. It has been deemed un- 
necessary to give particular credit for whatever has been adopted 
from these sources, as the only pretension which the book makes 
is to a certain unique fitness and convenience for popular use 
Whatever seemed well adapted to explain the meaning and the 
connection of the several parts of the Services of the Church -was 
freely used. 



6 Foreword. 

In order to give completeness to the work, and to bring out 
more clearly the beautiful harmony of the parts of the Service 
which are appointed for the particular Festival or Day, the propria 
for the Festival of Christmas were selected and have heen inserted 
and examined m their appropriate places in the Service. 

The Lutheran Church may justly claim that, m the Common 
Service, she possesses and uses "the completest embodiment of the 
Common Service of the Christian Church of all ages"; a Service 
"which may he tendered to all Christians who use a fixed Order, 
the Service of the future as it has heen of the past" (Preface to 
the Common Service). Should this hook he of assistance to any 
one, in awakening interest, or in developing a better understanding, 
a more intelligent use, and a higher appreciation of the forms or 
Divine Worship, as the Church of the Reformation conceives 
and orders it, the very considerable time and labor which its 
production has cost will not have been spent in vain. 

This revised and enlarged edition of the Explanation has 
been prepared by four members of the original committee, the 
Revs. Frederick E. Cooper, Edwin F. Keever, John C. Seegers 
and Joseph Stump. The Rev. G. Adolph Bruegel, who died m 
January, 1906, was also a member of the committee, and assisted 
m the preparation of the first edition; as did the Rev. Paul Z. 
Strodach, now of Canton, Ohio, who was appointed in his stead. 



9to applanation 

of 

C£e Common ^ermce 



fntrotiuctton 



1. What is Divine Worship? 

Divine Worship in its widest significance includes the ob- 
servance of every rite or ceremony whereby man believes that 
God communes with him, and he with God. 

2. Distinguish between the true and the false worship of God. 

True worship of God is only such as conforms in spirit and 
expression with God's revelation of Himself. Read John 4 : 24. 

All worship is false which seeks communion with God in 
ways other than those which He has appointed. False worship 
is either 

(a) The paying of divine honors to false gods, such as idol- 
atry (the Hindoos), nature-worship (the Greeks), ancestor- 
worship (the Chinese), or 

(b) The false worship of the true God. Such is the worship 
of the hypocrite. Read Matt. 15:7-9; Matt. 7:21-23. Such 
has become all Jewish worship which was abrogated by the 
Advent of our Lord. 

3. Distinguish between the true worship of God before and after Christ. 

Before Christ, the true worship was that of the Jews, tempo- 
rary, typical, a shadow of good things to come. Since Christ, 
the true worship is that of the Christians, final, perfect, and the 
very substance of those things. Read Heb. 1:1, 2; John 1 : 17 
with Heb. 7: 18, 19. Also Luke 16: 16; Heb. 9: 11, 12, 23-26, 
and Heb. 10:9. 



io The Common Service, n 

4. What is Christian Worship? 

It is the outward expression, by the power of the Holy Ghost, 
of the communion of man with God, through Jesus Christ our 
Lord. 

5. Of what elements does Christian Worship consist? 

Christian Worship consists of two elements — the sacramental 
and the sacrificial. 

In the sacramental acts of worship, God speaks to us. In 
the sacrificial acts, we speak to God. In the sacramental acts, 
God's grace is exhibited, offered and conveyed. In the sacrifi- 
cial, man offers to God the service which is due Him. 

6. Which are the chief sacramental acts in The Service? 

The Declaration of Grace. 
The Lessons. 
The Sermon. 

The Distribution of the Holy Supper. 

The Benedictions (The Votum, The Pax, "The body of our 
Lord," etc., "The Lord bless thee," etc.). 

7. Which are the sacrificial acts? 

The Confession. 

The Prayers. 

The Hymns and Canticles. 

The Creed. 

The Offerings. 

Note. — The Introit is both sacramental and sacrificial. The Words of Institu- 
tion are regarded by some as sacramental, by others as sacrificial. 

8. In view of the above, what is the proper attitude of the Minister when 

he conducts the various parts of the worship? 

While conducting the sacramental parts of worship, the Min- 
ister should face the people, because at such times he stands as 



Introduction. 1 1 

the Lord's ambassador and addresses them in His Name. Read 
II Cor. 5:20 (Revised Version). 

While conducting the sacrificial parts, the Minister should 
face the altar, as do the people, since he now addresses the Lord 
on their behalf and as their leader. 

9. Distinguish between private and public worship. 

Private worship is the communion of the individual soul with 
God. Public worship is the common and united worship of be- 
lievers in the unity of the Body of Christ, as they are assem- 
bled in the church. 



10. Is this distinction important? 

Yes, for there are indispensable elements of true worship in 
which no one can engage except in common with others. Pub- 
lic worship is, moreover, an Apostolic rule, a permanent insti- 
tution, and accords with the universal practice of the Church. 
The writer of the Epistle to the Hebrews most beautifully ex- 
horts to common worship in chapter 10, verses 19 to 25. 

11. How did Christian worship become corrupted? 

As the teaching of the Church became corrupted, the wor- 
ship of the Church naturally shared that corruption. Men were 
taught that their works and prayers, their pilgrimages and fasts 
atoned for their sins. Christ's work of atonement, and faith in 
Him were lost to sight. This inevitably led to the perversion 
of the sacramental element of worship, and the undue exalta- 
tion of the priesthood ; and the whole service, even the Lord's 
Supper, came to be regarded as a sacrifice offered to God by the 
priest on behalf of the people. This was the fundamental error 
of the Romish Church of the Middle Ages. 



12 The Common Service. 

12. How did it come to be purified? 

The Lutheran Reformers led the way in this work. Just as 
false teaching developed a corrupt worship, so the restoration of 
pure doctrine effected the restoration of pure worship. The 
New Testament teaches that we are saved by grace, not by 
works. Therefore, as Luther maintained, in true Christian 
worship the Divine Word and the Holy Supper are not a sacri- 
fice which man offers to God, but means of grace in which God 
comes to man. Hence the sacramental should be the chief ele- 
ment in the Service, as it is with us. 

13. What was the attitude of the non-Lutheran Reformers in revising the 

Service? 

Zwingli, in his first Order of Worship, which he introduced 
at Zurich, followed Luther's Form of the Mass rather closely; 
but later he aimed at eliminating from the service all forms 
which were not directly traceable to New Testament usage. Cal- 
vin sought in every way to simplify the Service. He appeared to 
think that the spiritual and churchly development of fifteen cen- 
turies could be swept away by simply ignoring it. His aim 
was to go back to the foundation principles of the Church as it 
existed in the days of the Apostles. With this in view, he aban- 
doned everything that could not be justified from Holy Scrip- 
ture as Apostolic or early Christian. Accordingly, he made of 
the church a mere house of prayer; the altar became a simple 
table; statues, pictures, and even the cross had to disappear 
from the church; music was barely tolerated in the form of 
simple psalm-singing. Thus, besides the Lord's Supper, the 
only component parts of the Service were psalm-singing, preach- 
ing and prayer. John Knox prepared "The Book of Common 
Order" for the English congregation at Frankfort, and it after- 
wards became the established order of worship in Scotland, and 
remained such for nearly a century. This order was approved 



Introduction. 13 

by John Calvin, and was used by the English congregation at 
Geneva. 

14. Is the Lutheran conception of worship held by the other Protestant 

churches also? 

No, for in those churches chief emphasis is laid upon the sac- 
rificial element. This is done to such an extent, that even such 
sacramental ordinances as the Lord's Supper and Baptism are 
regarded as the Christian's own acts of worship, rather than as 
means through which God offers and bestows His grace. 

15. What is the Anglican (Episcopal) conception of worship? 

It varies with the High and Low Church tendencies. The 
High Church conception is Romish, while the Low Church is 
Calvinistic. 

16. What was the relation of the English Reformers to the Lutheran in the 

work of revising the ancient Service? 

The Lutheran revision of the Service, issued in many editions, 
in many states and cities, had been fully tested by more than 
twenty years of continuous use before the revision made by the 
English Church, first issued in the Prayer Book of Edward the 
Sixth, 1549. The Latin Missals, from which the English trans- 
lations were made, agreed almost entirely with the Missals from 
which the German translations had been made. Archbishop 
Cranmer, the head of the commission which prepared the first 
English Prayer Book, spent a year and a half in Germany in 
conference with Lutheran theologians and princes, and was 
thoroughly familiar with the Lutheran Service. Two Lutheran 
professors, who were called to the English Universities, took 
part in the formation of the Prayer Book. During the years 
1535 to 1549 there had been many embassies and conferences 
between the English and the Lutheran rulers and theologians 
concerning these matters. 
B 



14 The Common Service. N 

17. In the reformation of the Service, who led the Lutheran movement? 

Luther, who in the year 1523 published his treatise "Of the 
Order of Divine Service in the Congregation," and later in the 
same year, his "Form of the Mass"; and John Bugenhagen, 
chief pastor at Wittenberg, who published an "Order of Chris- 
tian Mass," in 1524. For other early Lutheran Orders, see the 
Preface to The Common Service. 

18. What were the principal changes which the Lutheran Reformers intro- 

duced? 

While the Lutheran Reformers retained all that was deemed 
sound and Scriptural in the Latin Mass, the work of purifica- 
tion required some radical changes. The chief change was in 
the view which was taken of the Mass. What had been wrongly 
regarded as a sacrifice, was now understood in its true signifi- 
cance as a sacrament. The Liturgy was translated into the lan- 
guage of the people; the Sermon was assigned greater impor- 
tance; all that was contrary to Scripture was removed; church 
song was given a new and higher place; a few things were 
added, such as the General Prayer and the Exhortation before 
the Communion.. 

19. What is the Common Service? 

It is the typical Lutheran Service of the Sixteenth Century, 
adapted for the use of English-speaking Churches. 

20. Why is it called the Common Service? 

(a) Because it embodies the common worship of the pure 
Christian Church of all ages. 

(b) Because of the rule which governed its preparation, 
namely, "The Common Consent of the Pure Lutheran Litur- 
gies of the Sixteenth Century." 



Introduction. 15 

(c) Because it was prepared in common by three of the gen- 
eral bodies of the Lutheran Church in America, namely, The 
United Synod of the South, The General Synod, and The Gen- 
eral Council. It is also used in common in all parts of the Eng- 
lish Lutheran Church. 



21. What obligation is there upon Lutheran Congregations to use a Common 

Service? 

According to the Lutheran Confessions, there can be no bind- 
ing obligation, but there is a strong moral and churchly obliga- 
tion ; for these same Confessions say : "It is pleasing to us that, 
for the sake of unity and good order, universal rites be ob- 
served." 

22. What forms of worship are included in the Common Service? 

The Service or The Communion. 

Matins. 

Vespers. 

23. What are the distinguishing marks of these several Services? 

The Communion is the chief Service of the Lord's Day, and 
by common consent its most appropriate time is near the middle 
of the day. Matins for the morning, and Vespers for the even- 
ing, are minor services for daily use. 

The Communion we trace directly to our Lord's institution 
of the Holy Supper, and to the obedience of the first believers 
as "they continued steadfastly in the Apostles' doctrine and 
fellowship, and in the breaking of bread, and in prayers" (Acts 
2:42). Matins and Vespers we trace to the daily worship of 
the early Christians, which they in turn inherited from the Syn- 
agogue of the Jews. 



Artier of 
Cije &txWt or Cije Communion 



Sty? Gkmmmwm 



24. What name is given to our principal Service? 

Order of The Service or The Communion. German : Haupt- 
Gottesdienst (Chief Service). Swedish: Hogmassa (High 
Mass). Norwegian and Danish: Hoimesse (High Mass). The 
term Mass is authorized by the Augsburg Confession (Art. 
XXIV). 

25. Should it be used at any other than a morning hour? 

Certainly. It should always be used when only one service is 
held on a Sunday; and also whenever the Communion is ad- 
ministered. 

26. What private preparation should the Christian make before attending 

the Service on the Lord's Day? 

He should devoutly read the Introit, Collect, Epistle and 
Gospel, of the Day. 

27. What should be the first act of the worshiper upon entering the House 

of God? 

He should bow his head in silent prayer, asking God to pre- 
pare his heart for worship. 

A FORM OF SILENT PRAYER. 

O God, Send Thy Holy Spirit into my heart, that He may 
enable me to receive the gift of grace which Thou hast for me 
this Day, through Jesus Christ, my Lord. Amen. 

19 



20 The Common Service. , 

28. Why may a hymn of invocation of the Holy Ghost precede the Service? 
Because it is only by the Holy Ghost that we can render wor- 
ship to God through Christ. I Cor. 12 : 3 ; Eph. 2:18. 



1 



N the Name of the Father, and of the 
Son, and of the Holy Ghost. 



29. Why does the Service begin in the name of the Triune God? 

Because God has revealed Himself as Father, Son, and Holy 
Ghost; and it is by His authority that the Minister proclaims 
the Gospel, and for His worship that a Christian congregation 
assembles. Compare Ex. 3: 13, 14, and Matt. 18:20. 

30. Why does the congregation respond Amen? 

Amen means So be it. By its use here the congregation ac- 
cepts and confirms the words of the Minister. 



CJje preparation 

Qflfje Confession of &in& 



31. What is the purpose of the preparatory Confession? 

It prepares the hearts of both Minister and congregation for 
communion with God. Without the sincere confession of sin 
God does not bestow His grace upon us; nor does He accept 
our sacrifices of prayer, praise and thanksgiving. 

32. Name the several parts of the Preparation. 

I. The Exhortation. 

II. The Versicle. 

III. The Confession of Sins. 

IV. The Prayer for Grace. 

V. The Declaration of Grace. 

tEfje Cxjjortattou 

"O ELO VED in the Lord ! Let us draw 
*-* near with a true heart, and confess 
our sins unto God our Father, beseeching 
Him, in the Name of our Lord Jesus 
Christ, to grant us forgiveness. 

33. What is suggested in this Exhortation? 

"Let us draw near," i. e., The entrance to the Divine Sanctu- 
ary is always open to us, our great High Priest and Reconciler 
being there to receive us. This approach is the mark of a true 
believer. Read Heb. 10:22. 

"With a true heart," i. e., Properly prepared to confess ; not 

*When The Service is immediately preceded by the Service of Confession and 
Absolution, it should begin with the Introit, The Preparation being omitted. 

21 



22 The Common Service. 

hypocritical or double-minded; conscious of our depravity and 
failings. Read Psalm 32 : 5 and I John 1 : 8, 9. 

"And confess our sins," etc. This we do in the following 
Confession. 

"Beseeching Him . . . forgiveness." This we do in the 
Prayer for Grace. 

W$t Vtv&itlt 

Our help is in the Name of the Lord. 

Who made heaven and earth. 
I said I will confess my transgressions 
unto the Lord. 

And Thou forgavest the iniquity of 
my sin. 

34. What is the office of a Versicle? 

Versicles are short passages of Scripture intended to incite 
the worshipers to devotion and to suggest the central thought 
of what follows. Here the Versicle encourages us to approach. 

35. Where is this Versicle found? 

In Psalms 124 and 32. 

36. What is indicated in the Versicle? 

1. From Whom our help comes. 

2. God's power to help. 

3. The condition on which help is granted. 

4. A word of God assuring help. 

Wf)t Confession 

A LMIGHTY God, our Maker and 
•^^ Redeemer, we poor sinners confess 
unto Thee, that we are by nature sinful 
and unclean, and that we have sinned 
against Thee by thought, word, and deed. 



The Service: The Preparation. 23 

Wherefore we flee for refuge to Thine in- 
finite mercy, seeking and imploring Thy 
grace, for the sake of our Lord Jesus 
Christ. 

37. What is contained in the Confession proper? 

I. A confession to God by the Minister for himself and the 
congregation, 

1. Of original sin, 

2. Of actual sin in thought, word and deed. 

II. An avowal to God that we flee from this sin to His 
mercy, seeking His grace through Christ. 

Wfyt draper for <§race 

r\ MOST merciful God, Who hast 
^^ given Thine Only-begotten Son to 
die for us, have mercy upon us, and for 
His sake grant us remission of all our sins : 
and by Thy Holy Spirit increase in us true 
knowledge of Thee, and of Thy will, and 
true obedience to Thy Word, to the end 
that by Thy grace we may come to ever- 
lasting life, through Jesus Christ our Lord. 
Amen. 

38. What is contained in the Prayer for Grace? 

I. The ground of this prayer — the death of Christ. 
II. The petitions of this prayer, 

1. For mercy. 

2. For forgiveness, 

3. For an increase : (a) of the knowledge of God and 

His will, (b) of true obedience to His Word. 

III. The object of this prayer — that through God's grace 
we may come to everlasting life. 



24 The Common Service. 

GTfje declaration of <§race 

A LMIGHTY God, our heavenly Fa- 
-*•-** ther, hath had mercy upon us, and 
hath given His Only Son to die for us, 
and for His sake forgiveth us all our sins. 
To them that believe on His Name, He 
giveth power to become the sons of God, 
and hath promised them His Holy Spirit. 
He that believeth and is baptized, shall be 
saved. Grant this, O Lord, unto us all. 
Amen. 

39. What is contained in the Declaration of Grace? 

It contains the whole order of salvation, and hence becomes 
a complete answer to the Prayer for Grace. It declares : 

I. That God has always had mercy upon us, and therefore 
gave His Son to die for us. 

II. That for Christ's sake He now forgives us all our sins. 
III. That to those who believe He grants the increase of 

knowledge and obedience for which they pray, by giving them 
power to become the sons of God, and by giving unto them His 
Holy Spirit. 

40. With what does this Declaration close? 

With the prayer that the Holy Spirit may work this faith 
in us, and thus apply to each heart the forgiveness which Christ 
has obtained for it. 

These words ("Grant this, O Lord, unto us all" ) resolve 
what precedes into a prayer for the forgiveness of the confess- 
ing penitent, which was the earliest form of the Absolution 
(precative). The form in the Order of Public Confession is 
declarative ("I declare unto you," etc.). The form used in the 
Roman Church is indicative ("I absolve thee"). 

41. What is the significance of the Amen here? 

It affirms our belief that God has forgiven our sins. Amen : 
Yea, yea, it shall be so. 



%ty ^>er\)tte proper 



42. What are the general divisions of the Service? 
I. The Office of the Word. 
II. The Holy Supper. 



Cfje Office of tt>e 2$or& 



43. Of what is the Office of the Word composed? 
Of three parts, viz : 

I. The Psalmody: Introit to Gloria in Excelsis. 
II. The Word: Salutation to Votum. 
III. The Offerings : Offertory to The Hymn. 



44. With what does the Office of the Word begin? 
With the Introit. 



Wbt aintrott 

(CHRISTMAS.) 

UNTO us a Child is born, unto us a 
Son is given: and the government 
shall be upon His shoulder. 



25 



26 The Common Service. 

And His Name shall be called Won- 
derful, Counsellor, the Mighty God: the 
Everlasting Father, the Prince of Peace. 

Ps. O sing unto the Lord a new song: 
for He hath done marvellous things. 

Glory be to the Father, etc. 

45. What is the origin of the Introit? 

INTROIT comes from the Latin introitus, meaning begin- 
ning or entrance. It is so called, either because originally it 
was chanted as the Minister entered the church, or because it is 
the beginning or entrance of the Service. 

It takes its rise from the use of the Psalms with which the 
Service in the Synagogue began, and in all probability the 
Service of the Apostolic church also. Read Psalm ioo. 

46. Of what does the Introit consist? 

It consists of the Psalm-verse with its Antiphon and the 
Gloria Patri. 

47. What is the meaning of the word Antiphon? 

Antiphon means "voice answering voice," and refers to the 
responsive singing of verses, as was common in the ancient 
Church. 

48. What is the office of the Antiphon? 

The Antiphon announces, in a brief passage of Scripture, the 
leading thought of the Day, and brings the Psalm into proper 
relation with the Day's Service. For example, in the Introit 
for Christmas, the Antiphon announces the birth of Christ. 

The thought of the Day is emphasized by the repetition of the 
Antiphon after the Gloria Patri, when the Introit is sung. 



The Service: The Office of the Word. 27 

49. Explain the use of the Psalm-verse in the Introit. 

It is a single verse which has survived the ancient custom of 
singing an entire psalm at the beginning of the Service. In it 
the Church appropriates and celebrates, in psalmody, the Gos- 
pel fact which is proclaimed for that day in the Antiphon. 

50. Why does the Introit include the Gloria Patri? 

Because most of the Introits are from the Psalms, and the ad- 
dition of the Gloria Patri fundamentally distinguishes the use of 
the Psalter in the New Testament Church from its use in the 
Synagogue. The Messianic references in the Psalms Jesus de- 
clares to have been written concerning Himself (Luke 24:44) ; 
and in the confession of that truth, the Christian Church has 
always concluded the Psalms with this ascription of praise to 
the Holy Trinity. 

Thus the Church perpetuates the confession of the co-eternal 
Godhead of our Lord and the Holy Ghost, with the Father, 
which was denied in the controversies of the fourth century. 

Lord, have mercy upon us. 
Christ, have mercy upon us. 
Lord, have mercy upon us. 

51. What is the meaning of the word Kyrie? 

It is a Greek word and means, O Lord. 

Note. — Such titles as Gloria Patri and Gloria in Excelsis from the Latin, and 
Kyrie from the Greek, are the first words in those languages of the parts of the 
Service which they name. Psalms and even books, in ancient times, were named by 
the first word or words. 

52. What is the office of the Kyrie? 

The congregation, realizing its infirmity from indwelling sin, 



28 The Common Service. 

calls upon God for that grace which has been announced and 
offered in the Introit. 



53. Why is the prayer thrice uttered? 

Because the grace for which it asks is from God the Father, 
through the Son, by the Holy Spirit. 

54. By what is this cry for mercy succeeded? 

By the Gloria in Excelsis. 

This part of the Service strikingly reproduces the order of 
events related in Luke 18: 35-43. 

There the blind man in his misery cried for mercy. So do 
we in the Kyrie. 

He cried persistently. We utter the same prayer three times. 

His prayer was answered. Our petitions are likewise 
granted. 

Then he and "all the people with him" glorified and gave 
praise unto God. So our Kyrie is followed by Gloria in Ex- 
celsis. 

Wyt Gloria in Cxcetets 

r^ LORY be to God on high, and on 
^^ earth peace, good will toward men. 
We praise Thee, we bless Thee, we wor- 
ship Thee, we glorify Thee, we give 
thanks to Thee for Thy great glory, O 
Lord God, heavenly King, God the Fa- 
ther Almighty. 

O Lord, the Only-begotten Son, Jesus 
Christ; O Lord God, Lamb of God, Son 
of the Father, that takest away the sin of 
the world, have mercy upon us. Thou 



The Service: The Office of the Word. 29 

that takest away the sin of the world, re- 
ceive our prayer. Thou that sittest at the 
right hand of God the Father, have mercy 
upon us. 

For Thou only art holy ; Thou only art 
the Lord; Thou only, O Christ, with the 
Holy Ghost, art most high in the glory of 
God the Father. Amen. 

55. What is the Gloria in Excelsis? 

It is one of the oldest morning hymns of the Christian 
Church — a hymn of adoration, celebrating God's glory as mani- 
fested in the merciful gift of His Son. It is so called from the 
first words of the Latin version, meaning literally, "Glory in 
the Highest." 

56. By whom and when were the opening words sung? 

By the Angels at the birth of Christ (Luke 2: 14). 

57. What does Luther say of this part of the Gloria? 

"It did not grow; nor was it made on earth; it came down 
from heaven." 

58. How may the contents of this hymn be outlined? 

I. Adoration of God the Father, 

(a) In the words of the Angels, 

(b) In a rich outburst of praise and thanksgiving in the 

words of the Church. 

II. Adoration of God the Son, 

By acknowledging Him as the Lord, the Only-begotten 
Son, the Christ, God, the Lamb of God. 



30 The Common Service. 

III. Petition to God the Son, 

(a) As the One Who procures mercy, by taking away 

the sin of the world ; 

(b) As the One Who dispenses mercy, sitting at the 

right hand of God, the Father. 

IV. Praise to God the Son, 

In a three-fold ascription of equal holiness, power, and 
glory with the Father and the Holy Ghost, as the rea- 
son for our prayer and praise. 



$art 11,— €&e Wotb 

59. What is the nature of Part II? 

In this part we have, through the administration of the Di- 
vine Word, the actual bestowal of the grace which, in the first 
part, has been announced in the Introit, invoked in the Kyrie, 
and celebrated in the Gloria in Excelsis. 



3Tf)e Salutation anb Response 

The Lord be with you. 
And with thy spirit 



60. What is the significance of the Salutation at the opening of this part of 
the Service? 

It marks the transition to the second part, and introduces the 
Collect of the Day. Pastor and people pray for each other, in- 
voking the presence of the Lord Who comes to men through 
His Word. In the Church of the Middle Ages the Salutation 
and Response introduced every main part of the Service. 



The Service: The Office of the Word. 31 

mt Collect 

(CHRISTMAS DAY.) 

/^J RANT, we beseech Thee, Almighty 
^-* God, that the new birth of Thine 
Only-begotten Son in the flesh may set us 
free who are held in the old bondage un- 
der the yoke of sin; through the same, Thy 
Son Jesus Christ our Lord, Who liveth and 
reigneth with Thee and the Holy Ghost, 
ever one God, world without end. Amen. 



61. What is the Collect of the Day? 

It is a brief prayer which varies with the festivals and sea- 
sons of the Church Year. 

62. Why is the Collect so called? 

Probably because it is the united or collected prayer of the 
entire congregation, or because it collects and concentrates the 
thought of Gospel and Epistle. The term is derived from the 
Latin Collecta and Collectio. 

63. What is the structure of the Collect? 

In its full form it has five parts: (a) The invocation, (b) The 
antecedent reason, (c) The petition, (d) The benefit desired, 
(e) The doxology. The antecedent reason and the benefit de- 
sired are often wanting. 



32 

64. Cite examples. 



The Common Service. 



Antecedent 

reason 



Petition 



Benefit desired 



Doxology 



Ash Wednesday- 



Almighty and Ever- 
lasting God, 

Who hatest nothing that 
thou hast made and dost 
forgive the sins of all 
those who are penitent : 

Create and make in us 
new and contrite hearts, 



that we, worthily la- 
menting our sins, and 
acknowledging our 
wretchedness, may ob- 
tain of Thee, the God of 
all mercy, perfect remis- 
sion and forgiveness ; 

through Jesus Christ, 
our Lord, who liveth and 
reigneth with Thee and 
the Holy Ghost, ever one 
God, world without end. 



VIII Trinity 



Grant to us, we beseech 
Thee, the Spirit to think 
and do always such 
things as are right ; 



that we, who cannot do 
anything that is good 
without Thee, may by 
Thee be enabled to live 
according to Thy will ; 



through Jesus Christ 
thy Son, our Lord, etc. 



VII Trinity 



W h o 8 e never-failing 
Providence ordereth all 
things both in heaven 
and earth : 



We humbly beseech 
Thee to put away from 
us all hurtful things, 
and to give us those 
things which be profit- 
able for as ; 



through Jesus Christ, 
Thy Son, our Lord, etc. 



Sunday after Ascension 



Almighty, everlasting 
God: 



Make us to have always 
a devout will towards 
Thee, and to serve Thy 
Majesty with a pure 
heart ; 



through Thy Son, 
Christ, our Lord, e 



For variations of the Doxology, see rubrics under Collects and Prayers. 



65. By whom should the Collect be said? 

The rubric directs the minister to read it; but since it is the 
prayer of all, the congregation should join the Minister either 
silently or in a subdued voice. This is indicated by the sum- 
mons, "Let us pray," and by the Amen, which the congregation 
is directed to sing or say at the end of the Collect. 

66. What is the office of the Collect of the Day? 

It serves to prepare the congregation for the reception of the 
special Word of the Day, now about to be read. In it pastor 
and people pray for the particular grace which that Word 
offers and conveys. 

67. When was the entire series of Introits, Collects, Epistles and Gospels, as 

retained in the Lutheran Service, completed? 

In the reign of Charlemagne (8oo A. D.). 



The Service: The Office of the Word. 33 

68. How long have our Collects been in use? 

There are few, if any, that have not been in use for more 
than twelve hundred years. 

69. What is to be said of the wide use of these Collects? 

Most of them are now in use in the Lutheran Churches of 
Germany, Denmark, Norway, Sweden, the United States and 
throughout the world; in the Church of England throughout 
the British Empire; in the Protestant Episcopal Church in 
America; and (in the Latin language) in the Roman Catholic 
Church. 

®jje Cptetle 

(CHRISTMAS.) 

Titus 2: 11-14. 

For the grace of God that bringeth sal- 
vation hath appeared to all men, teaching 
us that, denying ungodliness and worldly 
lusts, we should live soberly, righteously, 
and godly, in this present world; looking 
for that blessed hope, and the glorious 
appearing of the great God and our 
Saviour Jesus Christ; who gave himself 
for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar 
people, zealous of good works. 

70. Where do we find the petition of the Collect answered? 

In the Epistle and the Gospel of the Day, which, with the 
Sermon, constitute the chief part of the Office of the Word. 

71. May other Scripture lessons be read? 

Yes. But they should be in harmony with the Gospel of the 



34 The Common Service. 

Day, and, as the rubric directs, they should be read before the 
Epistle. The Epistle and Gospel should always be read. 

72. What is the meaning of the word Epistle? 

An epistle is a letter. The first Scripture of the Day is 
called The Epistle, because it is usually taken from the Letters 
of the New Testament. 

73. What is The Epistle? 

The Epistle is the Word which the Holy Spirit addresses to 
believers through the Apostle, and in which are set forth the 
faith and life which should characterize them. In the Epistle 
for Christmas, Paul tells us what the birth of Christ means to 
us, and describes the manner of life which should follow from 
our knowledge of this great fact. 



Zfa KaUelttjaf) 
Hallelujah! 

74. Why is Hallelujah sung in response to the Epistle? 

Hallelujah is a Hebrew word meaning "Praise the Lord." 
It is the expression of joy with which the people of God have 
always received His Word. 

Note. — Hallelujah occurs frequently in the Book of Psalms from Psalm 104 on- 
wards, and four times in Revelation 19. It was in frequent and general use 
among early Christians. Plowmen shouted it while at work. Sailors used it as a 
word of encouragement while plying the oar. Soldiers used it as a battle-cry. When 
Christians met on Easter morning, "Alleluia, the Lord is risen!" was their salu- 
tation. It passed early into frequent liturgical use in all parts of the church, es- 
pecially in connection with psalms and hymns. 

75. What may be used in addition to the Hallelujah at this point of the 

Service? 

As suggested by the rubric, the proper Sentence may be sung 
with the Hallelujah, or after it a hymn may be sung by the Con- 
gregation. 



The Service: The Office of the Word. 35 

Or, after the Hallelujah Sentence, special choir music may be 
sung; but it must be in harmony with the thought of the Day. 
Such music, at this place, serves the purpose of a gradual, which 
anciently was a Psalm sung from the steps (gradus) of the 
pulpit, or of the altar, as a response to the Epistle. Special 
music at any other place in the Service should be discoun- 
tenanced. 

76. Is the Hallelujah ever omitted? 

As the rubric states, the Hallelujah is to be omitted in the 
Passion Season ( Septuagesima to Good Friday). 



G£f)e Gospel 

(CHRISTMAS.) 

Luke 2: 1-14. 

A ND it came to pass in those days, that 
■^"^ there went out a decree from Caesar 
Augustus, that all the world should be 
taxed. (And this taxing was first made 
when Cyrenius was governor of Syria.) 
And all went to be taxed, every one into 
his own city. And Joseph also went up 
from Galilee, out of the city of Nazareth, 
into Judaea, unto the city of David, which 
is called Bethlehem; (because he was of 
the house and lineage of David:) to be 
taxed with Mary his espoused wife, being 
great with child. And so it was, that, 
while they were there, the days were ac- 
complished that she should be delivered. 
And she brought forth her firstborn son, 



36 The Common Service. 

and wrapped him in swaddling clothes, 
and laid him in a manger; because there 
was no room for them in the inn. And 
there were in the same country shepherds 
abiding in the field, keeping watch over 
their flock by night. And, lo, the angel 
of the Lord came upon them, and the glory 
of the Lord shone round about them: and 
they were sore afraid. And the angel said 
unto them, Fear not: for, behold I bring 
you good tidings of great joy, which shall 
be to all people. For unto you is born 
this day in the city of David a Saviour, 
which is Christ the Lord. And this shall 
be a sign unto you; ye shall find the babe 
wrapped in swaddling clothes, lying in a 
manger. And suddenly there was with 
the angel a multitude of the heavenly host 
praising God, and saying, Glory to God in 
the highest, and on earth peace, good will 
toward men. 

77. What point of the Service do we now approach? 

The summit of the Office of the Word, namely the Gospel 
of the Day. 

78. How is this prominence of the Gospel emphasized? 

By the Sentences with which the reading of the Gospel is 
accompanied, and by the rising of the congregation to hear it. 

79. Why does the congregation sing "Glory be to Thee, Lord" after the 

Gospel is announced? 

In order to express its joy over the prospect of hearing the 
blessed Word of Christ Himself. 



The Service: The Office of the Word. 37 

80. What is the Gospel of the Day? 

It is the Good Tidings proclaimed by the Holy Spirit through 
the Evangelist, in which the saving word and work of Christ, 
commemorated that day, are set forth. As Christmas commem- 
orates the birth of Christ, the Gospel of that day is the account, 
from St. Luke, of the Nativity. 

81. How does the congregation receive the Gospel? 

By singing "Praise be to Thee, O Christ" it glorifies and 
praises Him for the blessed news. 

Wyt Creeb 

The Nicene Creed. 

T BELIEVE in one God, the Father 
«*- Almighty, Maker of heaven and 
earth, And of all things visible and in- 
visible. 

And in one Lord Jesus Christ, the Only- 
begotten Son of God, Begotten of His 
Father before all worlds, God of God, 
Light of Light, Very God of very God, 
Begotten, not made, Being of one sub- 
stance with the Father, By whom all 
things were made; Who, for us men, and 
for our salvation, came down from heaven, 
And was incarnate by the Holy Ghost of 
the Virgin Mary, And was made man; 
And was crucified also for us under Pon- 
tius Pilate. He suffered and was buried; 
And the third day He rose again, accord- 
ing to the Scriptures; And ascended into 
heaven, And sitteth on the right hand of 



38 The Common Service. 

the Father; And He shall come again 
with glory to judge both the quick and the 
dead; Whose kingdom shall have no end. 
And I believe in the Holy Ghost, The 
Lord and Giver of Life, Who proceedeth 
from the Father and the Son, Who with 
the Father and the Son together is wor- 
shiped and glorified, Who spake by the 
Prophets. And I believe one holy Chris- 
tian and Apostolic Church. I acknowl- 
edge one Baptism for the remission of sins ; 
And I look for the Resurrection of the 
dead; And the Life of the world to come. 
Amen. 

The Apostles* Creed. 

T BELIEVE in God the Father Al- 
**■ mighty, Maker of heaven and earth. 

And in Jesus Christ His only Son, our 
Lord; Who was conceived by the Holy 
Ghost, Born of the Virgin Mary ; Suffered 
under Pontius Pilate, Was crucified, dead, 
and buried; He descended into hell; The 
third day He rose again from the dead; 
He ascended into heaven, And sitteth on 
the right hand of God the Father Al- 
mighty; From thence He shall come to 
judge the quick and the dead. 

I believe in the Holy Ghost; The holy 
Christian Church, the Communion of 
Saints; The Forgiveness of sins; The Res- 
urrection of the body; And the Life ever- 
lasting. Amen. 



The Service: The Office of the Word. 39 

82. What is a Creed? 

A statement of what one believes. The word is derived from 
the Latin Credo, I believe. 

S3. Why have we a Creed in the Service? 

Because it is necessary to state publicly our acceptance of 
the truths of God's Word. The most appropriate place for such 
a confession of faith is in the principal Service. Matt. 10:32; 
16: 15-18; Rom. 10:9. 

84. Why is a Creed recited at this point in the Service? 

In it the congregation owns its acceptance of the Word of 
God just read, and recalls and confesses in a brief summary the 
whole faith of the Gospel, a part of which is brought to its at- 
tention on that day. 

85. How does the congregation confess its faith? 

By the use of the Nicene or Apostles' Creed — the most an- 
cient creeds of the Christian Church. The Nicene Creed is 
preferred because it is a fuller statement of the faith, especially 
respecting the Person of Christ. For this reason it is required 
when the Communion is administered. 

86. What is the Nicene Creed? 

It is that confession of faith or summary of Gospel teaching 
which was developed in the Eastern Church from the baptismal 
commission — Matt. 28: 19. 

Note. — The first and second articles of the Nicene Creed were adopted A. D. 
325 by an assembly of 318 bishops, at Nicaea in Bithynia, Asia. The third article 
was adopted by the Council of Constantinople in 381 A. D. The second article was 
formulated for the express purpose of defining the true doctrine concerning the 
divinity of Christ, over against the teaching of Arius that Jesus was not the 
eternal Son of God, co-equal with the Father. 



40 The Common Service. 

87. What is the Apostles' Creed? 

It is that confession of faith or summary of Gospel teaching 
which was developed more especially in the Western Church. 

Note. — It took its name from an old tradition that it was composed by the 
Twelve Apostles, each contributing a sentence. This theory is rejected by all but 
Roman Catholics. Like other early creeds, the Apostles' Creed grew into its pres- 
ent form from the baptismal commission (Matt. 28:19), until about the year 750 
A. D., after which no more changes were made. It has been commonly accepted 
from the most ancient times. It is called the Baptismal Creed, because universally 
used in the Baptismal Service. 



Qtfje Sermon 

88. Why may a hymn precede the Sermon? 

To prepare the hearts of the people for the preaching of the 
Word. 

89. What should be the character of this hymn? 

It should be appropriate to the Day, and accord with the 
Sermon. 

90. What is the Sermon? 

It is the explanation and application of the Word which has 
been read. 

91. Why should the Sermon harmonize with the Lessons? 

The unity of the Service demands it. To introduce any 
other topic than one suggested by the thought of the Day throws 
the whole Service into confusion. 

&fje l^otum 

r I * HE peace of God, which passeth all 
•*■ understanding, keep your hearts and 
minds through Christ Jesus. 

92. Where in the Scripture is the Votum found? 

In St. Paul's Epistle to the Philippians, chapter 4, verse 7. 



The Service: The Office of the Word. 4 1 

93. What is the Votum? 

It is the benediction after the Sermon, assuring the believing 
worshipers that the peace of God, in Christ Jesus, offered and 
bestowed in the preached Word, will keep their hearts and 
minds in true faith unto everlasting life. 

The Votum appropriately concludes and sums up Part II of 
the Office of the Word. 

$art ill* — Cfte <©f feringg 

94. Of what does the third part of the Office of the Word consist? 

Of our offerings to God. 

95. Why should the Offerings form a part of The Service? 

Our faith must show itself in works. The reception of God's 
richest gift constrains us to give Him what we can. 

96. What can we give Him? 

Nothing that will atone for our sins. But if we have ac- 
cepted the great Atonement which Christ has made by offering 
Himself for us, we shall have grace to offer ourselves, our sub- 
stance, and our sacrifices of prayer, praise and thanksgiving. 
With such offerings God is well pleased. 

I. 

r TT f HE sacrifices of God are a broken 
■*• spirit : a broken and a contrite heart, 
O God, Thou wilt not despise. 

Do good in Thy good pleasure unto 
Zion : Build Thou the walls of Jerusalem. 

Then shalt Thou be pleased with the 
sacrifices of righteousness: with burnt- 
offering and whole burnt-offering. 



42 The Common Service. 

II. 

t^ REATE in me a clean heart, O God : 
^ and renew a right spirit within me. 

Cast me not away from Thy presence: 
and take not Thy Holy Spirit from me. 

Restore unto me the joy of Thy salva- 
tion : and uphold me with Thy free Spirit. 

97. Whence are the Offertories in the Common Service taken? 

From the 51st Psalm. 

98. What is the purpose of the Offertory? 

It is an evidence that the Word, just heard, has been appro- 
priated by us and has become effective in us. In the Offertory 
we offer ourselves to God that He may cleanse our hearts from 
sin, deepen our faith, and prepare us for the reception of the 
Visible Word in the Holy Sacrament. . 

<&litxin% of #tftfli 

99. What act of worship follows the singing of the Offertory? 

The offering of the fruit of our labors in the money which we 
give for the support of the Church and her Ministry, for the 
Poor, for Home and Foreign Missions, for Education, for Or- 
phanages and other forms of Christian benevolence. 

&fje General draper 

A LMIGHTY and most merciful God, 
■^^ the Father of our Lord Jesus Christ : 
We give Thee thanks for all Thy good- 
ness and tender mercies, especially for the 
gift of Thy dear Son, and for the revela- 
tion of Thy will and grace; and we be- 
seech Thee so to implant Thy Word in us, 



The Service: The Office of the Word. 43 

that, in good and honest hearts, we may 
keep it, and bring forth fruit by patient 
continuance in well doing. 

Most heartily we beseech Thee so to 
rule and govern Thy Church universal, 
with all its pastors and ministers, that it 
may be preserved in the pure doctrine of 
Thy saving word, whereby faith toward 
Thee may be strengthened, and charity 
increased in us toward all mankind. 

Grant also health and prosperity to all 
that are in authority, especially to the 
President [and Congress] of the United 
States, the Governor [and Legislature] of 
this Commonwealth, and to all our Judges 
and Magistrates; and endue them with 
grace to rule after Thy good pleasure, to 
the maintenance of righteousness, and to 
the hinderance and punishment of wicked- 
ness, that we may lead a quiet and peace- 
able life, in all godliness and honesty. 

May it please Thee also to turn the 
hearts of our enemies and adversaries, that 
they may cease their enmity, and be in- 
clined to walk with us in meekness and in 
peace. 

All who are in trouble, want, sickness, 
anguish of labor, peril of death, or any 
other adversity, especially those who are in 
suffering for Thy Name and for Thy 
truth's sake, comfort, O God, with Thy 
Holy Spirit, that they may receive and 



44 The Common Service. 

acknowledge their afflictions as the mani- 
festation of Thy fatherly will. 

And although we have deserved Thy 
righteous wrath and manifold punishments, 
yet, we entreat Thee, O most merciful 
Father, remember not the sins of our youth, 
nor our many transgressions; but out of 
Thine unspeakable goodness, grace and 
mercy, defend us from all harm and danger 
of body and soul. Preserve us from false 
and pernicious doctrine, from war and 
bloodshed, from plague and pestilence, 
from all calamity by fire and water, from 
hail and tempest, from failure of harvest 
and from famine, from anguish of heart 
and despair of Thy mercy, and from an 
evil death. And in every time of trouble, 
show Thyself a very present Help, the 
Saviour of all men, and especially of them 
that believe. 

Cause also the needful fruits of the 
earth to prosper, that we may enjoy them in 
due season. Give success to the Christian 
training of the young, to all lawful occu- 
pations on land and sea, and to all pure 
arts and useful knowledge; and crown 
them with Thy blessing. 

Here special Supplications, Intercessions, and Prayers 
may be made. 

These, and whatsoever other things 
Thou wouldest have us ask of Thee, O 
God, vouchsafe unto us for the sake of the 



The Service: The Office of the Word. 45 

bitter sufferings and death of Jesus Christ, 
Thine only Son, our Lord and Saviour, 
Who liveth and reigneth with Thee and 
the Holy Ghost, ever one God, world 
without end. 

Then shall the Minister, and the Congregation with him, say 

The Lord's Prayer. 

100. What announcement may be made before the General Prayer? 

The Minister shall make mention of any special petitions, in- 
tercessions or thanksgivings which may have been requested. 
He may also make mention of the death of any member of the 
congregation. (Rubric.) 

101. What is offered in the General Prayer? 

The fruit of our lips in thanksgiving and petition. 

102. Why is it called the General Prayer? 

Because in it we pray for all possible blessings to be bestowed 
not only upon us, but upon all sorts and conditions of men. 

103. How long has this prayer been in use? 

It was used in almost its present form in 1553. Its origin 
may be found in the Apostolic injunction that supplications, 
prayers, intercessions and giving of thanks be made for all 
men. I Tim. 2:1,2. 

104. Outline the contents of the General Prayer. 

The Address, to God, as our Father in Christ. 

A General Thanksgiving for all blessings. 

A Special Thanksgiving for the gift of Christ and of the 

Word. 
A Petition that the Word may be fruitful in us. 
For the Church. 

Pastors and People. 
D 



46 The Common Service. 

Purity of Doctrine. 

Strengthening of Faith. . 

Increase of Love. 
For the State. 

Rulers, Legislators and Judges. 

Good Government and Social Order. 
For Enemies. 

Reconciliation. 
For the Afflicted. 

All Sufferers. 

Especially those who suffer for Righteousness' sake. 

That all may recognize God's Providence in their Afflictions. 
For the Forgiveness of all Sins, and 

Preservation against all Evil, 

Spiritual, Moral, and Bodily. 
For 

The Products of Nature. 

Christian Education. 

Every proper Occupation. 

Pure Arts, and useful Sciences. 
Special Petitions. 

(See Question No. ioo.) 
Conclusion. 

All the Thanksgivings, Intercessions and 

Petitions of this Prayer are offered through Jesus Christ 
our Saviour. 

105. May other prayers be used? 

If there be no Communion, the Litany, or a selection from the 
Collects and Prayers may be used (Rubric). 

In the Liturgy prepared in 1748, by Muhlenberg and his co- 
laborers, this rubric appears: "The sermon being concluded, 
nothing else shall be read than the appointed Church-prayer 



The Service: The Office of the Word. 47 

here following, or the Litany instead of it by way of change; 
and nothing but necessity shall occasion its omission." This 
same rubric appears in the printed Liturgy of 1786. 

106. Are the prayers of the Common Service preferable to free prayers? 

Yes. Because they are not the prayers of the Minister, but 
of the Church; not of a single congregation, but of the whole 
Church ; and because each person may readily take part in them. 

The needs of God's people are ever the same, and the beauti- 
ful forms, which the Church has developed in her experience 
through the ages, give full expression to the believer's wants 
at all times. 

107. Why is the Lord's Prayer used in addition to the General Prayer? 

Because no act or service of prayer is complete without it. 
Christ's direction to His disciples was, "When ye pray, say, Our 
Father," etc. (Luke 11:2). Luther says, "It is a prayer of 
prayers, wherein our Lord has comprised all spiritual and 
bodily need." 

108. In the making of announcements, which is allowable at this point, what 

care should be exercised? 

The Minister should avoid making announcements which 
would suggest thoughts out of harmony with the worship. 

109. What is offered next? 

The fruit of our lips in a hymn of praise, which properly 
concludes the Office of the Word. 

110. What should be the character of this hymn when the Holy Supper is 

administered? 

It should serve to prepare the hearts of the people for the 
Service of the Holy Supper, which is now at hand. 



48 The Common Service. 

111. Should the Holy Supper be omitted? 

The Holy Supper should not be omitted. The entire Service 
is a unit. The omission of the second renders the first part 
incomplete, since the Holy Supper is the personal application 
and seal of all that is offered and given in the Office of the 
Word. The Service without the Holy Supper is like an elabo- 
rate feast, during the course of which the guests leave the table 
before the richest favors are distributed. Very properly is the 
Service as a whole entitled The Communion. 

112. With what should the Service close when the Holy Supper is omitted? 

With the Doxology and the Benediction. 

113. What is the Doxology? 

The term is derived from two Greek words, doxa: glory, and 
logos: a saying. Every ascription of praise to the Triune God 
is a doxology. The Gloria in Excelsis and the Gloria Patri are 
known respectively as the Greater and the Lesser Doxology. 
Following the ancient practice of concluding the Psalms with 
the Lesser Doxology, we sing at the end of the closing hymn 
an ascription of praise to the Trinity in a form of words cor- 
responding with the metre of the hymn. 

114. What should be the last act of the worshiper before he leaves the Sanc- 

tuary? 

He should offer a silent prayer, thanking God for the gift of 
His grace in this Service, and asking to be kept steadfast in the 
faith, and to be made fruitful in good works. 

A FORM OF SILENT PRAYER. 

O God, I thank Thee for Thy gifts of grace ; strengthen me, 
through the same, in faith and in all good works ; through Jesus 
Christ my Lord. Amen. 



%$t f^oip puppet 



NOTE. — We now come to the most sacred, and solemn 
act of all Christian worship — the personal communion of the 
living Saviour with each individual heart. The parts which pre- 
cede are preparatory to what is about to take place. 

The first part, called the Office of the Word, of which the 
Gospel is the center, is not an independent service. It is the 
Good News, the forgiveness of sins, proclaimed to all ; while in 
the second part, the Holy Supper, the Good News is applied 
to each soul. 

115. How did the ancients emphasize the peculiar sac redness of this part of 

the Service? 

The first part, a service of teaching, was known as the "Mass 
of the Catechumens." At its conclusion the Catechumens were 
dismissed with special prayers. The second part was known as 
the "Mass of the Faithful." To this, none but communicants 
were admitted. The doors were closed and guarded, so that no 
profane eye might behold the sacred Mystery. An old liturgy 
tells us in what spirit the people must approach the Holy Table : 
"Let no one have aught against anyone; let no one come in 
hypocrisy; let us stand upright before the Lord with fear and 
trembling." 

116. What shall be the attitude of the Minister and the Congregation at the 

beginning of the Holy Supper? 

While the hymn is sung, the Minister shall go to the Altar, 
make ready the Communion vessels, and prepare for the ad- 

49 



50 The Common Service. 

ministration of the Holy Communion. The hymn ended, the 
Congregation shall rise, and stand to the end of the Agnus Dei. 

117. What are the main divisions of the Office of the Holy Supper? 

Part I. The Preface. 

Part II. The Administration. 

Part III. The Post Communion. 

$art l. — €lje preface 

118. What does the word preface mean? 

A foreword, an introduction — from the Latin praefatio, a 
saying beforehand. 

119. What is the nature of the Preface? 

It is a High Thanksgiving. 

120. What are its divisions? 

1. The Salutation and Response. 

2. The Prefatory Sentences. 

3. The Eucharistic Prayer. 

(a) The Common Preface. 

(b) The Proper Preface. 

4. The Sanctus. 

anie Salutation anb Response 

The Lord be with you. 
And with thy spirit 

121. Where in the Scriptures are the Salutation and Response found? 

The Salutation is found in Luke 1 : 28, and in Ruth 2:4; 
The Response, in II Timothy 4 : 22. 



The Service: The Holy Supper. 51 

122. To whom is the Salutation spoken? 

To the Congregation. 

123. What is its purpose? 

To greet the worshipers with a blessing; to invite attention; 
to incite to devotion ; and to suggest the coming act of wor- 
ship. 

124. What does the Salutation further imply? 

That the Lord must first come to us before we can go to Him ; 
as much as to say, "The Lord be with you and in you and help 
you to pray." Read Romans 8:26. 

125. What is the meaning of the Response? 

The people ask a blessing upon the Minister, and pray that 
the Lord may give him a devout mind, and guide him in the 
coming ministrations. 



QDfje $refatorj> Sentences 

Lift up your hearts. 

We lift them up unto the Lord. 
Let us give thanks unto the Lord our 
God. 

It is meet and right so to do. 

126. What is the significance of these Sentences? 

From the most ancient times these Sentences opened the Ser- 
vice of the Holy Eucharist. They stand in close connection 
with the Salutation and Response, and give specific direction to 
the Congregation's devotions which, in view of the exalted na- 
ture of the acts of worship which follow, should be full of joy 
and gratitude. 



52 The Common Service. 

127. What is the meaning of the first Sentence? 

"Lift up your hearts" (Latin, Sursum corda) that is: Think 
of nothing earthly, but arise, go to the very throne of God and 
offer prayer and praise; for, not only is Christ present in the 
Sacrament, but He also sits at the right hand of God. This 
lifting up of hearts finds its fullest expression in the words of 
the Sanctus. 

128. How do the people respond to the Sursum Corda? 

They accept the Minister's summons, and answer with as- 
surance, "We lift them (our hearts) up unto the Lord." 

129. What is the meaning of the second Sentence? 

"Let us give thanks unto the Lord our God" (Latin, Gratias 
agamus), that is : After leading the people to the throne of God, 
the minister rouses their minds to a sense of His benefits and 
suggests the nature of the prayer they are to offer. 

130. And how do the people take this? 

In the Response, "It is meet and right so to do," they accept 
the thanksgiving thought, and declare their readiness to join in 
the great Eucharistic Prayer which follows. 

Wyt Cucfmrtettc draper 

IT IS truly meet, right, and salutary, that 
-*• we should at all times, and in all 
places, give thanks unto Thee, O Lord, 
Holy Father, Almighty Everlasting God: 

"C OR in the mystery of the Word made 
*■- flesh, Thou hast given us a new reve- 
lation of Thy glory ; that seeing Thee in the 
Person of Thy Son, we may be drawn to 
the love of those things which are not seen. 



The Service: The Holy Supper. 53 

HFHEREFORE with Angels and 
-*- Archangels, and with all the com- 
pany of heaven, we laud and magnify Thy 
glorious Name; evermore praising Thee, 
and saying: 

131. What is the nature of the Eucharistic Prayer? 

It is a prayer of Thanksgiving — in imitation of our Lord who 
gave thanks when He took the bread and the cup to institute 
the Holy Communion. The Church has always said grace, or 
rendered thanks before partaking of the Holy Supper (I Cor. 
10: 16). This Thanksgiving was called by the Greeks Euchar- 
istia, hence the term Eucharist used for the whole office. 
The Eucharistic Prayer is the principal division of the Preface, 
and gives it its chief significance. 

132. What should be the posture of the Minister during this prayer? 

While offering this prayer, he should by all means face the 
altar. No one turns his back to the table when he asks the 
blessing. 

133. To whom is the Eucharistic Prayer addressed? 

To God the Father. 

134. What are the parts of this beautiful prayer? 

It is composed of: 

i. The Common Preface, which consists of two minor 
parts — 

(a) The General Thanksgiving: "It is truly meet," 

etc. 

(b) The Conclusion: "Therefore with angels," etc. 

2. The Proper Preface, which, when used, is inserted be- 
tween (a) and (b) in the Common Preface. 



54 The Common Service, 

135. What is the meaning of the General Thanksgiving or first part of the 
Common Preface? 

It is a testimony or acknowledgment to God for all His bless- 
ings, natural and spiritual. In olden times it was very lengthy, 
the thought beginning with creation. Read Psalm 26 : 6, 7. 



136. Explain the Proper Preface? 

The Proper Preface is a special thanksgiving to our heavenly 
Father for the blessing of redemption in Christ Jesus. 

137. How does the Proper Preface vary? 

With the season of the Church year. It thus brings the Com- 
munion Office into close connection with the Service of the 
Day, and makes each of the chief elements of redemption, in 
turn, the reason of the Eucharistic Prayer. For example, in 
the Proper Preface for Christmas, given above, the Incarnation 
of our Lord is made the leading thought of the Prayer. 

138. How do you explain the conclusion of the Eucharistic Prayer? 

The conclusion of the Eucharistic Prayer is also the introduc- 
tion to the Sanctus. Although addressed to God in prayer, it 
also serves as a summons to all who have "lifted up their 
hearts" to join heaven's worshipers in singing, as one family, 
the Seraphic hymn. Read Ephesians 3 : 14, 15. 



Cfte i§>amtu£ 

XJT OLY, holy, holy, Lord God of Sa- 
■*• -*• baoth ; Heaven and earth are full 
of Thy glory ; Hosanna in the highest. 

Blessed is He that cometh in the Name 
of the Lord. Hosanna in the highest. 



The Service: The Holy Supper. 55 

139. What does the word Sanctus mean? 

It is the Latin for Holy. Other titles of this hymn are Ter 
Sanctus and Trisagium, both meaning Thrice Holy. 

140. What is the Sanctus? 

It is the great hymn of the Communion Service — the very 
climax of the Thanksgiving. 

141. What are its divisions and whence derived? 

It consists of two verses, of which — 

The first is from Isaiah the prophet, who heard it sung by the 
Seraphim before the throne of God. Read Isaiah 6:2, 3. 

The second was sung by the multitudes which went with 
Christ on His triumphal entry into Jerusalem (Matthew 21 : 9). 
The same words are in the hymn (Psalm 118) which our 
Saviour is supposed to have chanted with the disciples at the 
institution of the Holy Supper. 

The first is heaven's hymn of praise. The second is earth's 
hymn of praise. Thus is fulfilled, "Heaven and earth are full 
of Thy glory." 

Each verse closes with Hosanna in the highest. 

142. State the nature of the first verse. 

It is an exalted strain of praise, in which the saints on earth 
join the angels in heaven in declaring God's perfection, and in 
proclaiming that His glory as manifested in Creation and Re- 
demption fills all things. This verse recalls the words of the 
Eucharistic Prayer, "At all times and in all places." 

143. What is suggested by the second verse of the Sanctus? 

In the second verse — also called Benedictus — we hail Christ 
as our Saviour and Deliverer. These words resolve the whole 
Sanctus into a hymn of praise to Christ as God (John 12:41). 
We here look forward to the Administration, in which the Lord 
comes to each one. 



56 The Common Service. 

144. What is the meaning of Hosanna in the highest? 

Hosanna means, Save, I pray. 
In the highest, in high heaven. 

This expression is an exclamation of the most intense feeling 
and gives utterance to the loftiest praise. 

It is also explained as a cry similar to God save the King! 
What a welcome to Christ our King ! 



145. Why may the Exhortation, which is inserted at this point in the Service, 
be omitted? 

Because it makes a break in the Service, and this is not the 
place for preaching. 



146. What was the original purpose of the Exhortation? 

It was prepared by Volprecht of Nuremberg (1525) for the 
purpose of teaching the people, who had been reared under 
Romish error, the true meaning of the Lord's Supper. 



147. Why may it be regarded as belonging to the Preface? 

Because it is preparatory in character ; 

Because in some Lutheran Church Orders it took the place 
of the Preface ; and 

Because like some of the ancient Prefaces it serves the pur- 
pose of teaching. 

Note. — This truly is the Mass or Service of the Faithful. The guest at the 
Lord's Table is not so much the poor Publican pleading for mercy, as the justified 
child of God, who boldly draws near to the throne of grace, lifts up his heart unto 
the Lord (Prefatory Sentences), gives thanks to his reconciled God (Eucharistic 
Prayer), and praises Him in exalted strains (Sanctus). Filled with this spirit, 
Christ's brethren are truly ready to sup with Him. 



$art ll.— €£e &&mimgtration 

148. Name the several parts of the Administration. 

1. The Lord's Prayer. 

2. The Words of Institution. 

3. The Pax. 

4. The Agnus Dei. 

5. The Distribution. 

6. The Blessing. 

W$t Horb's; draper 

f~\ UR Father, who art in heaven ; Hal- 
^^ lowed be Thy Name; Thy king- 
dom come; Thy will be done on earth, as 
it is in heaven; Give us this day our daily 
bread; And forgive us our trespasses, as 
we forgive those who trespass against us; 
And lead us not into temptation; But 
deliver us from evil ; For Thine is the king- 
dom, and the power, and the glory, for 
ever and ever. Amen. 

149. Why does the Minister precede the Lord's Prayer with the words "Let 

us pray"? 

For the reason that, although the Lord's Prayer is recited by 
the Minister, it is the self-consecratory prayer of all the people, 
as they declare and confirm by singing Amen at the close. 

150. Why did the early Church introduce this prayer into the Communion 

Service? 

On account of its sacredness. 

(a) From ancient times it has always been regarded as a 
divine and spiritual form of prayer, which can never fail to 



57 



58 The Common Service. 

move our heavenly Father, because His Son taught us thus to 
pray. On this Cyprian says beautifully: "What prayer can be 
more spiritual than that which was given us by Christ, by 
Whom also the Holy Spirit was sent ? What petition more true 
before the Father than that which came from the lips of His 
Son, Who is the Truth?" 

(b) Its use was esteemed the peculiar privilege of true be- 
lievers. Hence it was said, not in the first part of the worship, 
where we usually have it, but in the Communion Service, from 
which the heathen and the catechumens (the unbaptized) were 
excluded. The latter were strictly forbidden to utter it. Chry- 
sostom explains thus : "Not until we have been cleansed by the 
washing of the sacred waters are we able to call God, Father." 

151. Is the Lord's Prayer a part of the Consecration of the Elements? 

No. Because such a use does not agree with the nature of the 
Lord's Prayer, nor with the proper nature of a prayer of con- 
secration, nor with the view of the Ancient Church. 



&f)e Wovb$ of institution 

OUR Lord Jesus Christ, in the night in 
which He was betrayed, took 
bread ; and when He had given thanks, He 
brake it and gave it to His disciples, saying, 
Take, eat ; this is My Body, which is given 
for you; this do in remembrance of Me. 

After the same manner, also, when He 
had supped, He took the cup, and when 
He had given thanks, He gave it to them, 
saying, Drink ye all of it; this cup is the 
New Testament in My Blood, which is 



The Service: The Holy Supper. 59 

shed for you, and for many, for the remis- 
sion of sins; this do, as oft as ye drink it, 
in remembrance of Me. 

152. Where are the Words of Institution recorded? 

In the Gospels according to St. Matthew 26 : 26-28, St. Mark 
14 : 22-24, St. Luke 22 : 19-20, and in St. Paul's First Letter to 
the Corinthians 11:23-25. 

153. What does our Lord here teach? 

I. The Sacramental Use— "Take, eat," "Drink ye all of it." 

II. The Sacramental Presence — "This is My body," "This 
cup is the New Testament in My blood." 

III. The Sacramental Benefit — "Which is given for you," 
"Which is shed for you and for many." 

IV. The Sacramental Institution — "This do in remembrance 
of Me," "This do, as oft as ye drink it, in remembrance of Me." 

154. What may be said of the Sacramental Use? 

Our Lord's words "Take, eat" and "Drink of it" plainly teach 
that the Sacrament is not complete until used as He directed. 
As Luther in the Small Catechism says, "The bodily eating and 
drinking are among the chief things in the Sacrament." 

155. What may be said of the Sacramental Presence? 

When our Lord said "This is My body" and "This is My 
blood," He declared unmistakably that when His people eat and 
drink the sacramental bread and wine, He gives them His true 
body and blood. 

156. What may be said of the Sacramental Benefit? 

The words "Given for you" and "Shed for you for the re- 
mission of sins" teach: 



60 The Common Service. 

That Christ takes our place. He suffered death in our stead. 

That we take His place. We are counted righteous for His 
sake. 

This is the taking away or "remission of sins" — the sacra- 
mental benefit which belongs to every communicant who be- 
lieves Christ's words. 

157. What may be said of the Sacramental Institution? 

When Jesus said "This do in remembrance of Me," He com- 
manded His people to follow His example by observing the 
Sacrament, that is, by taking bread and wine, asking a blessing, 
giving and eating, and thus showing His death till He come. 

158. What does St. Paul say about the Sacramental Fellowship? 

He teaches that by our communion with the one Lord in this 
Sacrament we are also brought into the closest fellowship with 
one another. "For," says he, "we being many are one bread, 
and one body: for we are all partakers of that one bread." 
I Cor. 10 : 17. 

This same thought is beautifully brought out in an ancient 
Christian writing, called the "Teaching of the Twelve Apos- 
tles," belonging to the middle of the second century, as follows : 
"Even as this broken bread was scattered over the hills, and 
was gathered together and became one, so let Thy Church be 
gathered together from the ends of the earth into Thy Kingdom, 
for Thine is the glory and the power through Jesus Christ 
forever." 

159. Were not Christ's Words intended only for the first administration? 

The words which Christ uttered at the Institution made the 
Holy Supper a sacrament not only for that time, but they en- 
dure, have authority, and operate for all time, i. e., "till He 
come." 



The Service: The Holy Supper. 61 

160. Why is the recitation of Christ's Words called the Consecration? 

Consecration signifies a setting apart for a holy use. It is by 
means of Christ's words that the bread and wine on the altar 
are set apart for a sacred use ; and that the eating and drinking 
of the bread and wine become a holy ordinance — a sacrament. 

161. Why do the rubrics direct the Minister to take the Plate and the Cup 

when he recites the Consecration? 

It is done in imitation of the action of our Lord, Who took 
the bread and the cup and blessed. Also to show the people 
that this bread and this wine are now being consecrated for this 
administration of the Sacrament. 



The Peace of the Lord be with you alway. 

162. What precedes the distribution? 

A short benediction called the Pax (Latin for Peace). It is 
the greeting of our risen Lord to His people who are about to 
approach the altar to partake of His glorified body. Read John 
14: 27; 20: 19, 21. 

r\ CHRIST, Thou Lamb of God, that 
^^ takest away the sin of the world, 
have mercy upon us. 

O Christ, Thou Lamb of God, that tak- 
est away the sin of the world, have mercy 
upon us. 

O Christ, Thou Lamb of God, that tak- 
est away the sin of the world, grant us Thy 
peace. Amen. 



62 The Common Service. 

163. What is the Agnus Dei? 

It is an ancient morning hymn — a modified form of a part of 
the Gloria in Excelsis, founded on John i : 29. Since about the 
year 700 it has been in use in the Communion Office. 

The title of the hymn is taken from the opening words of its 
Latin form, Agnus Dei, that is, Lamb of God. 

164. When should it be sung? 

It may immediately precede the Distribution, or more prop- 
erly, it may be used at the beginning of the Distribution. 

165. How is this hymn related to the Sacrament? 

In the Words of Institution, which Christ spoke after the 
supper of the Passover lamb, He announces that through His 
death He becomes the true Paschal Lamb that takes away the 
sin of the world. As such we thrice confess Him in the Agnus 
Dei (John 1:29). Read also Exodus 12:21-23; I Cor. 5:7; 
I Peter 1 : 19, 20. 

166. For what benefit do we ask in this hymn? 

We pray here to the Lamb of God, Who is about to impart 
His body and blood, that He would grant us the mercy and 
peace which He has obtained for us through His death. Read 
Ephes. 2: 13-17. 

Z\}t distribution 

Take and eat, this is the Body of Christ, 
given for thee. 

Take and drink, this is the Blood of the 
New Testament, shed for thy sins. 

The Body of our Lord Jesus Christ and 
His precious Blood strengthen and preserve 
you in true faith unto everlasting life. 



The Service: The Holy Supper, 63 

167. Is this part of the Service important? 

It is the most important act in the whole Service, because in 
it takes place the closest communion between Christ and His 
people. The believer now reaches the loftiest summit of all 
worship. He is as near heaven as he can be in this life. 

168. What takes place in the Distribution? 

The body and blood of Christ are given to the communicants 
with the bread and wine. 

169. What is the purpose of the words used at the Distribution? 

The minister thereby calls to the mind of each communicant : 
That he is now receiving Christ's body and blood; 
That this body and blood were given for his redemption; 
That the Gospel promise of forgiveness is now applied. 

170. How does the Minister dismiss the communicants from the altar? 

The Distribution closes as it began, with a benediction. This 
blessing also ends the Administration. 

171. What is the significance of this benediction? 

It is an assurance that the blessed Lord, who has just im- 
parted Himself to His people, will strengthen and preserve the 
faith with which they received the Sacrament, and without 
which it would become not a blessing but a curse. 

172. If it should happen that the bread and wine on the altar be spent before 

all have communed, what shall be done? 

If the consecrated Bread or Wine be spent before all have 
communed, the Minister shall consecrate more, saying aloud so 
much of the Words of Institution as pertains to the element to 
be consecrated. 



|5art ill.— €J>e $ogt Communion 

173. What is the third part of the Holy Supper? 

The Post Communion, literally, the After Communion, con- 
sisting of 

I. The Nunc Dimittis. 
II. The Prayer of Thanksgiving. 
III. The Benediction. 

174. What is the general purpose of the Post Communion? 

To express our grateful joy for the heavenly food received 

in the Holy Supper. It is therefore unseemly to leave the 

House of God, as is frequently done, before offering this 

Thanksgiving. 

H\)t J^unc 2Btmtttte 

ORD, now lettest Thou Thy servant 
-*-^ depart in peace: according to Thy 
word; 

For mine eyes have seen Thy salva- 
tion : which Thou hast prepared before the 
face of all people; 

A light to lighten the Gentiles: and the 
glory of Thy people Israel. 

Glory be to the Father, and to the Son : 
and to the Holy Ghost ; 

As it was in the beginning, is now, and 
ever shall be: world without end. Amen. 

175. What is the Nunc Dimittis? 

It is a hymn of joyful thanksgiving for the salvation mani- 
fested and bestowed in Christ Jesus. It was first used by the 
aged Simeon when he saw the infant Saviour in the Temple 
(Luke 2:29-32). It derives its name from the first words of 
the Latin version. 

64 



The Service: The Holy Supper. 65 

176. What is the significance of the Nunc Dimittis here? 

It is the closing hymn of the Communion and accords with 
the practice of our Lord (Matt. 26:30). That for which the 
believer has come into the Sanctuary has been received in all 
its fulness, and he now feels himself at peace with God and 
declares his readiness to depart. 

W$t draper of G^anfeggtiring 

O give thanks unto the Lord, for He is 
good. 

And His mercy endureth for ever. 

\\T E give thanks to Thee, Almighty 
* * God, that thou hast refreshed us 
through this salutary gift; and we beseech 
Thee, that of Thy mercy Thou wouldst 
strengthen us through the same, in faith to- 
ward Thee, and in fervent love toward one 
another, through Jesus Christ, Thy dear 
Son, our Lord, Who liveth and reigneth 
with Thee, and the Holy Ghost, ever one 
God, world without end. Amen. 

177. How is the Prayer of Thanksgiving introduced? 

By the Versicle and Response, taken from the opening verses 
of Psalms 105, 106, 107, 118 and 136. 

178. What is the significance of this Versicle? 

It is a bidding to the people to unite in the Prayer of Thanks- 
giving which follows. 

179. What is the purpose of the Prayer of Thanksgiving? 

Just as we offer thanks after meat, we here express our grati- 
tude to God for the refreshment we have experienced by partak- 
ing of His heavenly food. Read John 6 : 30-34, 47-58. 



66 The Common Service. 

We then pray, that this food may enable us to have a right 
faith toward God and an ardent love toward our fellow men. 

QTfje Penebtcamus; 

The Lord be with you. 

And rvith thy spirit 
Bless we the Lord. 

Thanks be to Cod. 

180. Why use the Salutation in this place? 

It introduces the Benedicamus, and serves to prepare the 
hearts of the people for the final blessing. 

181. What is the significance of the Benedicamus and Response? 

The Service now draws to a close with a strain of praise and 
thanksgiving for the fulness of God's grace which has been un- 
folded throughout the worship. 

Note. — In the mediaeval church the words "Bless we the Lord" were sometimes 
used in place of "Go, you are dismissed" as a formula of dismissal. The same 
formula closed the Matins when not conducted by an ordained Minister, the bene- 
diction being omitted. We also find "Bless the Lord" as a doxology at the close of 
each book in the Psalter. See Psalm 41:13; 72:18, 19; 89:52; 106:48; 150:6. 

W$t Jgenebiction 

The Lord bless thee, and keep thee. 

The Lord make His face shine upon 
thee, and be gracious unto thee. 

The Lord lift up His countenance upon 
thee, and give thee peace. 

182. What is the Benediction? 

It is the final blessing of the people, commanded by God 
(Num. 6:22-26), and always regarded by the Church as one 
of the most solemn parts of the Service. Says an ancient writ- 



The Service: The Holy Supper. 67 

er: "When the Benediction is pronounced, you should incline 
both head and body, for the blessing which is given you is the 
dew and rain of heaven." 

183. What is the nature of the Benediction? 

It is not a mere pious wish, but is the actual impartation of a 
blessing from God to the believing congregation, as we are as- 
sured in Numbers 6:27, "They (the priests) shall put my 
name upon the children of Israel; and I will bless them." 

Because of the singular pronoun "Thee," it is highly appro- 
priate as the conclusion of the Communion, in which through 
the Sacrament, the Lord has bestowed His grace upon each 
believer. 

184. Explain more fully the meaning of this solemn blessing. 

The first verse — "The Lord bless thee," etc. — offers God's 
blessing and watchful protection. 

The second verse — "The Lord make His face shine," etc. — 
announces the blessed favor and mercy of God. Our sins have 
invited the displeasure and frowns of our heavenly Father, but 
through forgiveness in Christ Jesus communion is restored and 
God now smiles upon us. Read Isaiah 59 : 2. 

The third verse — "The Lord lift up," etc. — assures us of 
God's own love. "Lifting up one's countenance or eyes upon 
another" is an ancient form of speech for "bestowing one's love, 
for gazing lovingly and feelingly upon another, as a bridegroom 
upon the bride, or a father upon his son." Having received 
God's grace in Word and Sacrament, we are now assured of the 
peace that passeth all understanding. 

This we believingly accept in the final 

Amen. 

[For remarks on the closing silent prayer see Quest. 114.] 



68 



The Common Service. 



g>feetcl) of tije Hutjjeran Hiturgp 



Order of 
THE SERVICE 

or 
THE COMMUNION. 



The Preparation or 

Confession of Sins 



f Invocation 
I Exhortation 
J Versicle 
J Confession 
j Prayer for Grace 
'(^Declaration of Grace 



Psalmody 



The SERVICE 
PROPER 



Office of 
the Word 



The 

Holy Supper 



Word 



Offerings 



Preface 



f Introit 
-j Kyrie 
"^ Gloria in Excelsis 

C Salutation and Response 

Collect 

Epistle 

Hallelujah 

Gospel 

Creed 
L. Sermon, Hymn, Votum 

* Offertory 
Gifts 

General Prayer 
Hymn 

' Salutation 
Prefatory Sentences 
Eucharistic Prayer 
Sanctus 



f Lord's Prayer 

j Words of Institution 

Administration -i . _ . 

Agnus Dei 

Distribution 

Blessing 

f Nunc Dimittis 
Post Communion J Thanksgiving 
^ Benediction 



jEattns atiti Vespers 



jHatm* anb Vesper* 



185. What is the origin of Matins and Vespers? 

They can be traced back in the history of the Church to the 
early Christian observance of the Jewish hours of prayer. Acts 
3:1; 10:9. 

186. Which were the hours of prayer observed by the Jews? 

The third, sixth and ninth hours of the day (reckoning from 
sunrise to sunset). Psalm 55 : 17 ; Daniel 6: 10. 

187. Were additional hours observed by the Christians? 

Yes, very early in the history of the Church, six hours of 
prayer were appointed, then seven, and in the sixth century 
eight, which is the number still observed in the cloisters of the 
Roman Church. 

188. What reasons did the ancients give for observing these hours of prayer? 

They were regarded as commemorative of important events 
in the life and passion of our Lord, and in the lives of the 
Apostles. 

The Apostolic Constitutions (A. D. 350) mention the hours 
as follows : "Ye shall make prayer in the morning, giving 
thanks, because the Lord hath enlightened you, removing the 
night, and bringing the day ; at the third hour, because the Lord 
then received sentence from Pilate ; at the sixth, because He was 

7i 



72 The Common Service. 

crucified ; at the ninth, because all things were shaken when the 
Lord was crucified, trembling at the audacity of the impious 
Jews, not enduring that the Lord should be insulted ; at evening 
giving thanks, because he hath given the night for rest from 
labor; at cock-crowing, because that hour gives glad tidings 
that the day is dawning in which to work the works of light." 

Another theory beautifully connects them with the acts of our 
Lord in His passion as follows : 

Evensong with His Institution of the Eucharist, and washing 
the disciples' feet, and going out to Gethsemane ; Compline with 
His agony and bloody sweat; Matins with His appearance be- 
fore Caiaphas ; Prime and Tierce, with that in the presence of 
Pilate; Tierce also with His scourging, crown of thorns, and 
presentation to the people; Sext, with His bearing the cross, 
the seven words, and crucifixion ; Nones, with His dismission of 
His spirit, descent into hell and rout of Satan ; Vespers with His 
deposition from the cross and entombment; Compline with 
the setting of the watch ; Matins with His resurrection. 

189. What religious exercises were prescribed for the several hours? 

Matins, before day-break, Meditation on the Divine Word, 
for the reading of which, full and regular provision is made in 
this hour. 

Lauds, at dawn, Praise. As the birds and all nature begin 
their song, the praise of the Creator and Redeemer breaks forth. 

Prime, Supplication, for at this hour man looks forward to 
the day's work, and again takes up the battle of life. 

Tierce, Sext and Nones, at 9, 12, and 3 o'clock, Hallowing 
the day. These hours have the same structure, and with Prime, 
have divided among them the 119 Psalm; for in the toil and 
sweat of the day, the soul must again and again be directed to 
the Divine Word, with which every verse of this Psalm is oc- 
cupied. 



Matins and Vespers. 73 

Vespers, at the close of the day, Prayer, praise and thanks- 
giving. As the believer looks back over the course of the day, 
he seeks relief from its distractions, toils and cares, and then 
rejoices in all his blessings, and the riches of the grace of God. 

Compline, at night, peculiarly the evening hour of Prayer, in 
which the Christian looks forward into the night with its ter- 
rors and works of darkness, and commits himself and his into 
the safe hands of his Lord. 

190. What hours of prayer were generally observed at the time of the Refor- 

mation? 

While all the canonical hours were observed in the monas- 
teries, only Matins and Vespers were said daily in the principal 
churches ; and in villages and smaller parish churches, even 
Matins and Vespers were seldom held, except on Sundays and 
Festivals. 

191. Did the Reformers favor the retention of these Services? 

Yes, Luther commended them, for he found nothing in them 
but the words of Scripture, and he regarded them as invaluable 
aids in teaching the Word of God. 

For this reason they are the most appropriate forms of devo- 
tion for use in Schools, Colleges and Seminaries. 

192. Were these Services adopted without change? 

Minor changes were made. The early Services were com- 
bined and known as Matins, the evening Services were com- 
bined and known as Vespers. But the four component parts, 
which characterized these hours of prayer were retained. 

193. Which then are the four major parts of Matins and Vespers? 

Hymnody, Psalmody, Lessons, Prayers. 

194. Which are the minor parts? 

At Matins the Invitatory with the Venite ; and at Matins and 
Vespers the Versicles, Antiphons, and Responsories. 



74 The Common Service, 

195. What purpose do these parts serve? 

They introduce, unite and give form to the four major parts, 
and bring the Services into proper relation with the hour of the 
day and the season of the Church Year. 

Jttatin£ 

196. Whence is the word Matins derived? 

It comes from the Latin, matutinus, which means belonging 
to the morning. 

197. Of what is Matins composed? 

Of six parts, namely: 
I. The Opening. 
II. Hymnody. 

III. Psalmody. 

IV. Lessons. 
V. Prayers. 

VI. The Conclusion. 

198. What may precede the Opening? 

The opening of Matins may be preceded by a hymn of invo- 
cation of the Holy Ghost. 

199. Of what does the Opening of Matins consist? 

i. The Versicle, with the Gloria Patri and the Hallelujah. 
2. The Invitatory, with the Venite. 

W$t Vttxitlt 

O Lord, open Thou my lips. 
And my mouth shall show forth Thy 
praise. 

Make haste, O God, to deliver me. 
Make haste to help me, O Lord. 



Matins and Vespers. 75 

Glory be to the Father, and to the Son, 
and to the Holy Ghost: 

As it was in the beginning, is now, 
and ever shall he, world without end. 
Amen. Hallelujah. 



200. What is the Versicle? 

Psalm verses taken from Psalm 51 : 15, and Psalm 70: 1, re- 
spectively. 

201. What is the meaning of these verses in this connection? 

The first is the preparation for praise ; for without the Lord's 
inspiration we can not hope to approach Him. Therefore we 
ask Him to open our lips. 

In the second, as suppliants, we ask Him to help us to serve 
Him, and to deliver us from all that may hinder our doing His 
holy will. 

The first is expressive of the opening of the day's worship. 

The second looks forward to all things that may be hurtful 
to us during the day. 

202. What concludes the Versicle? 

The Gloria Patri and the Hallelujah. 

203. Why is the Hallelujah added? 

In Scripture the Hallelujah is used with the Psalms of praise^ 
especially Psalms 113-118. It is also the refrain of the great 
hymn of praise sung in heaven (Rev. 19). The combination 
Amen, Hallelujah, is found in Psalms 106:48, and Rev. 19:4. 
With the Gloria Patri it strikes, at the very beginning, the key- 
note of the service — Hallelujah, i. e., Praise ye the Lord! 

204. Why is the Hallelujah omitted during the Passion Season? 

Because the Passion Season ( Septuagesima to Easter Eve) is 



j6 The Common Service. 

the Church's sorrowful commemoration of the sufferings and 
death of Jesus Christ; while the Hallelujah is the joyful song 
of the Redeemed in praise of the Risen and Glorified Christ. 
Read Rev. 19: 1, 3, 6. 

Wyt Snbttatorp anb l^entte 

THE INVITATORY. 

O come, let us worship the Lord. 
For He is our Maker. 

VENITE, EXULTEMUS. PS. XCV. 

OCOME, let us sing unto the Lord: 
let us make a joyful noise to the 
Rock of our Salvation. 

Let us come before His presence with 
thanksgiving: and make a joyful noise 
unto Him with psalms. 

For the Lord is a great God: and a 
great King above all gods. 

In His hand are the deep places of the 
earth: the strength of the hills is His also. 

The sea is His, and He made it: and 
His hands formed the dry land. 

O come, let us worship and bow down : 
let us kneel before the Lord our Maker. 

For He is our God : and we are the peo- 
ple of His pasture, and the sheep of His 
hand. 

Glory be to the Father, and to the Son : 
and to the Holy Ghost, 

As it was in the beginning, is now, and 
ever shall be : world without end. Amen. 



Matins and Vespers. 77 

205. What is the Invitatory? 

It is a summons to praise, used responsively : the one part 
calling to worship, the other part stating the reason for such 
worship. The former is almost uniformly the same throughout 
the Church Year, the latter varies with the season, and makes 
the central fact of each festival the motive for worship. 

206. How is the Invitatory to be used? 

The first part, or the whole, of the Invitatory, may be sung 
or said by the Minister, or sung by a single voice, or by the 
choir, before the Venite ; and after the Venite and Gloria Patri 
the whole Invitatory shall be sung (Rubric). The Invitatory 
may therefore be regarded as the antiphon of the Venite. 

207. What is the Venite Exultemus? 

It is the 95th Psalm, which is always used at Matins with the 
Invitatory. The words of the common Invitatory are taken 
from this Psalm, and together they constitute a most fitting and 
beautiful introduction to the day's first Service of prayer and 
praise. 

Note. — It was an ancient custom to prefix one or two Psalms to the first Service 
of the day, probably in order to allow some little time for the clergy and people 
to assemble before the Office began. The brethren might enter the church at any 
time before the end of the second Psalm, which was always the 95th. A writer of 
the 9th century says, that in his time this Psalm was sung only on Sundays, be- 
cause during the week the people were unable to attend this Service on account of 
their work, and therefore there was no need to sing the Invitatory Psalm to call 
them to church. 



208. Is every hymn suitable as "The Hymn" of this Service? 

No, "The Hymn" should be appropriate to the time of day 
and the season of the Church Year. 



78 The Common Service. 

209. What is the Lutheran custom in the use of the Psalms? 

In the Lutheran Church they are sung or said, either in their 
numerical order, or Psalms 1-109 are used at Matins and 1 10- 
150 at Vespers. This is done wherever Matins and Vespers are 
sung daily. A table of Psalms for the Sundays and Festivals of 
the Church Year is given in the Church Book. See pp. 155, 156. 

210. How many Psalms may be used at one Service? 

The general custom, derived from Luther, is to use from one 
to three. 

211. How are the Psalms connected with the Church Year? 

It is the special office of the Antiphon to emphasize the par- 
ticular fact of salvation which the Season commemorates. Thus, 
if the 23d Psalm is used at Matins on Septuagesima, the proper 
Antiphon will be one appointed for the Passion Season ; for ex- 
ample, "He was oppressed, and He was afflicted," etc. ; but if 
the same Psalm is used at Vespers in the Easter Season, an 
Easter Antiphon should be used ; for example, "I laid me down 
and slept," etc. In brief, the Antiphon points out the fact, in the 
light of which, the Psalm is to be read. 

212. How are the Antiphons used? 

An Antiphon is used at Matins and Vespers, with the Psalms, 
the Magnificat, the Nunc Dimittis and the Benedictus. It is used 
in the same manner as the Invitatory, before and after the 
Psalm. 

213. Why is the Gloria Patri sung at the end of each Psalm? 

Because the addition of the Gloria Patri fundamentally dis- 
tinguishes the use of the Psalter in the New Testament Church 
from its use in the Synagogue. The Messianic references in the 



Matins and Vespers. 79 

Psalms Jesus declares to have been written concerning Him- 
self (Luke 24:44), and in the confession of that truth, the 
Christian Church has always concluded the Psalms with this 
ascription of praise to the Holy Trinity. 

Thus the Church perpetuates the confession of the co-eternal 
Godhead of our Lord and the Holy Ghost, with the Father, 
which was denied in the controversies of the fourth century. 



214. What controls the selection of Scripture Lessons for the daily Matins 
and Vespers? 

The principle that every part of the Scripture suitable for 
public reading (besides the Epistles and Gospels of the Church 
Year which are read in The Service) should be read in the 
course of a year. 

Note. — In our churches, when Vespers alone are in common use, and on Sundays 
only, the Lessons read are generally those given in the table, which are selected 
for their suitableness for the Day or Festival to which they are assigned. 



{Efje Eesponb 

But Thou, O Lord, have mercy upon us. 
Thanks be to God. 

215. How may the Respond be used? 

It may be sung or said after each Lesson. 

216. How may this be regarded? 

As a brief but expressive responsory, an appropriation of the 
Divine Word, the burden of which is God's mercy to man, and 
the believing acceptance of which always awakens thanksgiving. 



80 The Common Service. 

(CHRISTMAS.) 

r T 1 HE Word was made flesh and dwelt 

•*- among us. 

And we beheld His glory, the glory as 
of the Only-Begotten of the Father. 

Full of grace and truth. 

Verse. In the beginning was the Word, 
and the Word was with God, and the 
Word was God. 

Full of grace and truth. 

Glory be to the Father, and to the Son, 
and to the Holy Ghost. 

Full of grace and truth. 

217. What is the office of the Responsory? 

It serves to connect the Lessons at daily Matins and Vespers 
with the Church Year. At the Sunday Services when the se- 
lection of the Lessons is controlled by the Church Year, the 
Responsory emphasizes the leading thought of the passages 
read, and invites meditation upon them. 

218. Of what does the Responsory consist? 

It consists of the Responsory Proper, the Verse, which recalls 
and emphasizes the central thought of the Lessons, and the first 
part of the Gloria Patri. The last sentence of the Response is 
repeated after the Verse and after the short Gloria Patri. 

219. What was the ancient use of the Responsory? 

As Matins and Vespers were altogether liturgical in character, 
singing alternated with the Lessons. As soon as a lad had in- 
toned his Lesson, the whole Choir followed with the singing of 
a responsory. 



Matins and Vespers. 81 

220. What is its use in our Services? 

Only one Responsory is sung, and that after the last Lesson. 
The several editions of the Common Service contain Responso- 
ries for the principal Festivals and Seasons of the Church Year. 
The same Responsory should be used at all the Minor Services 
of a particular Season. 

221. What may be substituted for the Responsory? 

A hymn. If this is done the hymn should be appropriate as 
a response to the Lessons and suitable to the season of the 
Church Year. 

If special choir music is introduced into the Minor Services, 
it should be used as a Responsory, and must therefore likewise 
be in harmony with the Lessons and the Season. 

Cfte Sermon 
The sermon at this place is a Lutheran innovation, due to the 
overwhelming importance given to the preaching of the Gospel 
at the time of the Reformation. Before that time, the Canticle 
followed the Lessons and their Responsories. 

Wi)t Canticle 

TE DEUM LAUDAMUS. 

WE praise Thee, O God: we ac- 
knowledge Thee to be the Lord. 

All the earth doth worship Thee: the 
Father everlasting. 

To Thee all angels cry aloud: the 
heavens, and all the powers therein. 

To Thee Cherubim and Seraphim: 
continually do cry, 

Holy, Holy, Holy: Lord God of Sab- 
aoth; 

Heaven and earth are full of the Maj- 
esty: of Thy Glory. 



82 The Common Service. 

The glorious company of the Apostles: 
praise Thee. 

The goodly fellowship of the Prophets : 
praise Thee. 

The noble army of Martyrs: praise 
Thee. 

The holy Church throughout all the 
world: doth acknowledge Thee; 

The Father: of an infinite Majesty; 

Thine adorable, true: and only Son; 

Also the Holy Ghost : the Comforter. 



Thou art the King of Glory: O Christ. 

Thou art the everlasting Son: of the 
Father. 

When Thou tookest upon Thee to de- 
liver man: Thou didst humble Thyself to 
be born of a Virgin. 

When Thou hadst overcome the sharp- 
ness of death: Thou didst open the king- 
dom of heaven to all believers. 



Thou sittest at the right hand of God: 
in the glory of the Father. 

We believe that Thou shalt come: to 
be our Judge. 

We therefore pray Thee, help Thy 
servants: whom Thou hast redeemed with 
Thy precious blood. 

Make them to be numbered with Thy 
saints: in glory everlasting. 



Matins and Vespers. 83 

O Lord, save Thy people: and bless 
Thine heritage. 

Govern them : and lift them up for ever. 

Day by day : we magnify Thee. 

And we worship Thy name : ever, world 
without end. 



Vouchsafe, O Lord : to keep us this day 
without sin. 

O Lord, have mercy upon us: have 
mercy upon us. 

O Lord, let Thy mercy be upon us: as 
our trust is in Thee. 

O Lord, in Thee have I trusted : let me 
never be confounded. Amen. 



222. What are the Canticles? 

They are those poetical passages found in Holy Scripture 
(except the Te Deum and Benedicite), but not included in the 
Book of Psalms, which like the Psalms, have been incorporated 
into the Services of the Church. 

223. Which Canticle is used at Matins? 

The Te Deum or the Benedictus. An Antiphon may be sung 
with the Benedictus. 

224. How is the use of the Canticle at this place explained? 

After the congregation has been fed with the Word of God 
in the two-fold form of Psalmody and Lessons, it allows the 
Word to bring forth fruit, and such fruit appears in the Can- 
ticles. 



84 The Common Service. 

225. What is the Te Deum? 

It is a very ancient morning hymn of praise, confession of 
faith, and petition. 

226. Which passage in the Te Deum indicates that it is a morning hymn? 

"Vouchsafe, O Lord : to keep us this day without sin." 

227. Which passage indicates that it is a creed? 

From "The holy Church throughout all the world," to "to 
be our Judge." 

228. Why is the Benedictus given as an alternative Canticle? 

Originally, the Te Deum was used at Matins (the first hour), 
and the Benedictus at Lauds (the second hour), but when the 
Reformers adapted these daily Services to the needs of their 
times, and decreased the number, Lauds was combined with 
Matins and the use of the Benedictus was retained. 

229. What Creed has been used as a Canticle in this Service? 

In place of the Te Deum, our Church (but not the Ancient), 
also used the Athanasian Creed. This they did, because the 
Athanasian Creed is, above everything else, a confession of the 
doctrine of the Trinity. In this connection it is of interest to 
note that this Creed was known in the Middle Ages as "The 
Hymn of St. Athanasius concerning the Trinity," and "The 
Psalm, Quicunque Vult." 

tEfje draper 

230. Of what does the Prayer consist? 

Of the Kyrie, the Lord's Prayer and the Collects. 

231. How are these prayers characterized by some Lutheran writers? 

The Kyrie is penitential, the Lord's Prayer is filial, the Col- 
lects are congregational. 



Matins and Vespers. 85 

232. Which Collects are generally used? 

i. The Collect of the Day, which at the close of the Service 
once again connects it with the Church Year. 

2. The Collect for Grace, an ancient and beautiful prayer 
for the beginning of the day. 

3. Between these, other suitable collects. 

233. What other prayers may be used? 

The Suffrages or the Litany. 

234. What are the Suffrages? 

The name is derived from the Latin, suffragium, meaning, 
assent. The Suffrages were probably so called, because in them 
the people assent by responding to the petitions which are of- 
fered. They are the prayers of certain Hours as appointed in 
the Breviary, as the book was called, which contained the daily 
Services of the Church. The prayers for Lauds and Vespers 
were combined and arranged into the General Suffrages. The 
Morning Suffrages are the prayers for Prime ; the Evening Suf- 
frages, those for Compline. The Morning and Evening Suf- 
frages are especially well adapted for family worship. The 
General Suffrages are for use at Matins and Vespers in the 
same manner as the Litany. 

235. What is the Litany? 

The name is derived from the Greek, litaneia, meaning, an en- 
treating. 

In the Middle Ages there were quite a number of "Litanies" 
in use. The Litany of the Common Service is a translation of 
Luther's reconstruction of what was known as "The Great Lit- 
any of all Saints." Luther considered it "the best prayer on 
earth after the Lord's Prayer." In its general arrangement the 
apostolic exhortation (I Tim. 2:1, 2) can be recognized. 



86 The Common Service. 

236. How should the Litany be used? 

It may be sung responsively by two choirs, or said or sung 
responsively by Minister and Congregation. 

&fje JHenebicamuss 

Bless we the Lord. 
Thanks be to God. 

237. How may the Service conclude? 

Either with the Benedicamus (when no Minister is present), 
or with a hymn and the New Testament Benediction. 

238. What is the significance of the Benedicamus? 

It is an ancient formula of dismissal. We also find it as a 
doxology at the close of each book in the Psalter. 

Wf)t Jgenetitctton 

The grace of the Lord Jesus Christ, 
And the love of God, 
And the Communion of the Holy 
Ghost, 

Be with you all. 

239. Where in the Scriptures are these words found? 

In II Corinthians 13 : 14. 

240. What is the significance of these words? 

They sum up the fulness of the redemption which flows from 
the Triune God Whom we worship : 

The Grace of Christ, which is the ground of our salvation. 

The Love of God, which is the source of our salvation, and 

The Communion of the Holy Ghost, by Whom this salvation 
is applied. 



Matins and Vespers. 87 

Introductory Note. — As Matins and Vespers are almost identical in composition 
and structure, and vary only because used at different hours of the day, the ques- 
tions and answers below treat -of Vespers only in so far as this service differs from 
Matins. In those parts which are common to both, the questions and answers on 
Matins apply equally to Vespers. 

241. Whence is the word Vespers derived? 

It comes from the Latin Vesper, which means evening, even- 
tide. 

242. What is the fundamental difference between Matins and Vespers? 

The former is a morning service for the beginning of the 
day ; the latter is an evening service for the close of the day. 

243. In what particulars does Vespers differ from Matins? 

1. There is no Invitatory, and no Invitatory Psalm. 

2. The order of the principal parts is not the same. 

3. The Hymn is an evening hymn. 

4. An evening Versicle is used with the Canticle, which is 
an evening Canticle. 

5. Instead of the Collect for Grace, the Collect for Peace is 
used at the close of the Prayers. 

244. Why are the Invitatory and Invitatory Psalm not used? 

Because the invitation to worship which is extended at Mat- 
ins is not only to Matins, but to the entire series of the daily 
Services which Matins opens, and therefore the repetition of 
these parts is not necessary at the other Hours. 

245. What is the order of the principal parts at Vespers? 

I. The Opening. 

II. Psalmody. 

III. Lessons. 

IV. Hymnody. 
V. Prayers. 

VI. The Conclusion. 



88 The Common Service. 

246. How may the difference in the order of parts be explained? 

A two-fold consideration seems to have determined this vari- 
ation. 

1. It is not fitting for Vespers to begin with praise (i. e., a 
hymn before the Psalms and Lessons) because freedom from 
the entanglements of the world is the first thing to be sought in 
this Service ; after the cares and sins of the day, the Word of 
God must first prepare the way for praise and prayer. Hence 
the Lessons precede Hymnody. 

2. The hymn at Vespers is brought into close connection 
with the Canticle because God's Word (Psalms, Lessons and 
Sermon) awakens thanksgiving and praise (in hymn) as well 
as acceptance and confession of the truth (in canticle). The 
Matin Canticle (Te Deum) is both a hymn of praise and a con- 
fession of faith, while the Vesper Canticles are regarded as pure 
responses to God's revelation of grace, and the Church has al- 
ways sought to supply the elements of thanksgiving and praise 
by the use of a hymn in connection with the Canticle. 

Note. — It is considered proper to use a hymn in connection with the Canticle 
at Matins also, whenever the Benedictus or the Athanasian Creed is used instead of 
the Te Deum. 



Cf>e illagmftcat 

Let my prayer be set forth before Thee 
as incense. 

And the lifting up of my hands as the 
evening sacrifice. 

X^Y soul doth magnify the Lord: and 
-*--■' my spirit hath rejoiced in God my 
Saviour. 

For He hath regarded : the low estate of 
His handmaiden. 



Matins and Vespers. 89 

For behold, from henceforth: all gen- 
erations shall call me blessed. 

For He that is mighty hath done to me 
great things : and holy is His Name. 

And His mercy is on them that fear 
Him : from generation to generation. 

He hath showed strength with His arm : 
He hath scattered the proud in the imagin- 
ation of their hearts. 

He hath put down the mighty from their 
seats : and exalted them of low degree. 

He hath filled the hungry with good 
things: and the rich He hath sent empty 
away. 

He hath holpen His servant Israel, in 
remembrance of His mercy: as He spake 
to our fathers, to Abraham, and to his 
seed, for ever. 

Glory be to the Father, and to the Son : 
and to the Holy Ghost; 

As it was in the beginning, is now, and 
ever shall be : world without end. Amen. 

247. Which Canticles are used at Vespers? 

The Magnificat, which was always used at Vespers (the next 
to the last Hour) and the Nunc Dimittis, used at Compline (the 
last Hour of the day). When Vespers and Compline were 
combined the use of both Canticles was retained. The Nunc 
Dimittis is evidently the most appropriate for the very close of 
the day's worship. (For explanation of the Nunc Dimittis, see 
Question 175 and following.) The Magnificat has from earliest 
times been used as an evening Canticle, looking back to the 
blessings and grace of the day. 



go The Common Service, 

248. What is the significance of the Versicle of the Canticle? 

It introduces the Christian's evening sacrifice of prayer. The 
incense and the sacrifices of the Old Testament have forever 
passed away, but their spirit and essence abide, in supplication 
and prayer. 



&jje Collect for $eace 

The Lord will give strength unto His 
people. 

The Lord will bless His people with 
peace. 

OGOD, from Whom all holy desires, 
all good counsels, and all just 
works do proceed : Give unto Thy servants 
that peace, which the world cannot give; 
that our hearts may be set to obey Thy 
commandments, and also that by Thee, 
we, being defended from the fear of our 
enemies, may pass our time in rest and 
quietness; through the merits of Jesus 
Christ our Saviour, Who liveth and reign- 
eth with Thee, and the Holy Ghost, ever 
one God, world without end. Amen. 



249. What is the significance of the Versicle of the Collect for Peace? 

It gives expression to the security and peace which character- 
ize those who have committed all their interests into God's 
hands, and who know that they are for ever safe, let the coming 
night bring what it may. 



Matins and Vespers. 91 

250. Why is the Collect for Peace appointed to be read at the close of the 
Prayers? 

Just as the Collect for Grace is the most appropriate at the 
close of Matins, before the Christian goes forth to the day's 
toils, temptations and dangers, so the Collect for Peace is the 
most appropriate at the close of Vespers, when the day is over 
and its work and battles are done. At the beginning of the day 
we need God's grace for all that is before us; at its close we 
need His Peace — that peace which the world, now left behind, 
was not able to give. 

[For explanation of the Benedicamus and the Benediction 
see questions 237 to 240.] 



Christian #^mnotip 



Cf)ri£txan f^pmnoDp 



A HYMN is a sacred song. A Christian hymn is one that 
embodies Christian truth, or gives expression to Chris- 
tian belief and feeling. "Know ye," asks St. Augus- 
tine, "what a hymn is? It is a song with praise of God. If 
thou praisest God and singest not, thou utterest no hymn. If 
thou singest and praisest not God, thou utterest no hymn." 

There are two kinds of hymns, inspired and uninspired. The 
inspired hymns are all found in the Holy Scriptures. These are 
the Psalms and all of the Canticles, except the Benedicite which 
is found in the Septuagint, but not in the Hebrew Bible, and 
the Te Deum, which is an ancient Christian hymn. 

The inspired hymns are all Hebrew in form. The principal 
characteristic of Hebrew poetry is the parallelism or responsive- 
ness between the two parts of each verse. For instance, in the 
second verse of the fifty-first Psalm, we read, "Wash me thor- 
oughly from mine iniquity : and cleanse me from my sin." Here 
the second clause parallels and balances the first, reproducing 
the same general idea, but in other words and with a slight 
variation in the thought. In Psalm 119: 113, the two clauses 
are sharply antithetical. In Psalm 1:1, there is a regular pro- 
gression in the thought. Again, the second clause supplies the 
reason for what is said in the first, as in Psalm 16: 1, or it may 
state the results which follow, as in Psalm 23: 1. On account of 
this parallelism, the psalms should always be rendered anti- 
phonally, whether they be read or chanted, each verse being di- 
vided for this purpose by the colon. 

95 



96 Christian Hymnody. 

With the exception of a few, which are numbered with the 
Canticles, the uninspired hymns of the Church have taken the 
form of compositions with metre and rime. In this the 
Church has followed "the universal promptings of human na- 
ture peculiar to no age, which in sacred compositions, as in 
others, looks for smoothness and ease, for the music of language, 
for the assistance to memory, and for something to rivet the 
attention ; to which the music may form an harmonious accom- 
paniment." 

For a long time the preference of the Church was for the 
Psalms of the Bible ; and it is very probable that before the 
hymn found its way into the Service, it was in common use 
among the people. Only gradually, because of its value as a 
means of spiritual edification, did it win for itself a place in 
public worship. At first, the popular use of the hymn was con- 
fined to the heretics, who employed it in the spread of their 
false doctrines among the people. In self-defence orthodox 
writers composed numerous hymns, which finally displaced the 
songs of the heretics. Many of these ancient compositions are 
still in use in the East, and some of them, in translated form, 
throughout the Church. 

CarlP Among the very first composers and users of unin- 

Cflristtan spired Christian hymns were the Syrians, whose lan- 

J&pntnobP g ua £ e closely resembles if it is not identical with the 

language which was spoken by the common people of 

Palestine in the time of our Lord. The Syriac hymnody was 

rich and full, and in general use for a thousand years and more. 

The main stream of Church hymnody, however, takes its rise 

in the Greek Church of the East. The oldest of all Christian 

hymns is a Greek hymn of Clement of Alexandria (170-220). 

The later Greek hymnody reached its zenith at the close of the 

eighth century. 



Christian Hymnody. 97 

Latin hymnody originated in, and was derived from, the 
Greek hymnody of the East. The earliest names which can be 
connected with any Latin hymns, occur at the beginning of the 
fourth century. But from the fourth to the sixteenth century, 
the Latin is the main stream of Christian hymnody. It contains 
the best of the Greek, and was the inspiration of the majority 
of the first German hymns. Hundreds of the old Latin hymns, 
in translated form, are in common use in the Christian Church 
today. 



"The Church hymn, in the strict sense of the term, 
as a popular religious lyric in the praise of God to be 
sung by the congregation in public worship, was 
Reformation ^^ with t h e German Reformation." German 
hymnody surpasses all others in wealth. The number of Ger- 
man hymns cannot fall short of one hundred thousand. "To 
this treasury of song several hundred men and women of all 
ranks and conditions — theologians and pastors, princes and 
princesses, generals and statesmen, physicians and jurists, mer- 
chants and travelers, laborers and private persons — have made 
contributions, laying them on the common altar of devotion." 
The treasures of German hymnody have enriched churches of 
other tongues and passed into Swedish, Norwegian, Danish and 
modern English and American hymn-books. Luther was the 
leader in the reformation of the doctrine and the worship of the 
Church ; he was also the first evangelical hymnist. "To Luther 
belongs the extraordinary merit of having given to the German 
people in their own tongue, the Bible, the Catechism and the 
hymn-book, so that God might speak directly to them in His 
Word, and that they might directly answer Him in their songs." 
Luther's example inspired many others to compose evangelical 
hymns, so that by the middle of the sixteenth century a large 



98 Christian Hymnody. 

number of them were in common use. After the period of the 
Reformation German hymnody was constantly enriched. Where 
there are so many famous names which claim attention, space 
forbids more than the mention of the very greatest hymnist 
since Luther, Paul Gerhardt (1607- 1676). In poetic fertility 
he greatly surpassed Luther, and his one hundred and twenty- 
three hymns "are among the noblest pearls in the treasury of 
sacred poetry." The several English Lutheran hymnals now in 
use, all contain translations from the principal German hymn- 
writers of the last four centuries. 

In Sweden, the first evangelical hymn-writers were 
the two renowned brothers, Olaf and Lars Peterson, 
the chief assistants of Gustavus in the work of reformation. 
But the greatest name in Swedish Hymnody is that of Johan 
Olaf Wallin, who at the beginning of the nineteenth century 
revised the hymn-book, contributing to it about one hundred and 
fifty hymns of his own. This book remains in the form in 
which he brought it out. It is highly prized by the Swedes, 
and is used everywhere. 

31enmar> Claus Martenson Tondebinder (1500-1576) was the 

father of Danish hymnology. He issued what was 
perhaps the first complete hymnary of the whole North. "The 
Hymn Book for Church and Home Worship," which is in use 
in Denmark today, may be traced back through many revised 
and supplemented editions to Tondebinder's "Handbook" pub- 
lished in 1528. 

j^ or ^ a p The Norwegians have in the main followed the lead 

of Denmark in their hymns. Several hymn-books 
have been in use in Norway, but the one most generally used is 
"The Church Hymn-book," edited on the basis of existing 
books by Magnus B. Landstad (b. 1802) and authorized in 
1869. A supplement was added in 1892. 



Christian Hymnody. 99 

In Iceland, for a long time, the hymn-book consisted 
of translations of the earlier hymns of the Danish 
hymnary. It was published under the name of Graduate which 
was explained to mean Messu-saungs bok (The Mass-song 
Book). The last edition was issued in 1773. A new hymn-book, 
of the first rank among modern Lutheran hymn-books, ap- 
peared in 1886. The Bible Poems of Valdimar Briem (b. 1848), 
have placed him in the first rank among modern hymnists. 

The earlier Scandinavian hymns were doctrinal, but the later 
are to a great extent expressive of religious sentiments, hopes 
and fears. Their plaintiveness is very marked, while the 
strength of their writers' personal faith is undeniable. The 
blending of the two, as in the illustration below, often produces 
a most pleasing result. That English hymnody might borrow 
with advantage from the Scandinavian, is not to be doubted, 
although at present but few translations are available for use. 
The following is a specimen, from the Danish poet Brorson, of 
the style of hymn which largely prevails in the North : 

"I build on one foundation, 

On Christ who died for me ; 
Sheltered by Jesus' passion 

My soul at rest shall be : 
Tis there the life of heaven 

Poor worthless I obtain; 
Through what my Lord has given 

The Father's love I gain. 

No craft or deep invention, 

No princely power or might, 
Nor aught that man can mention 

Of mocking or despite, 
Nor weak nor strong endeavor, 

Nor want's or sorrow's smart, 
Nor death itself, shall sever 

My soul from Jesus' heart." 

tore 



ioo Christian Hymnody. 

(Sttfflanh "The English hymn singing at the time of the Re- 

formation was the echo of that which roused the 
enthusiasm of Germany under Luther. The most notable proof 
of this is found in Coverdale's Goostly Psalms and Spiritual 
Songs." Most of the book "is a more or less close rendering 
from the German ; and some of the finest hymns are Luther's.' , 
The three Wedderburn brothers, before 1546, published a 
translation of Luther's hymns into Scotch-English, with a para- 
phrase of Luther's Catechism. It is interesting to note that, 
long before Calvinistic versions of the Psalms were sung by the 
Scotch, they used such renderings of Luther's words as the 
following : 

"And He, that we should not forget, 
Gave us His Body for to eat 
In form of bread, and gave, as sign, 
His Blood to drink in form of wine ; 
Who will receive this sacrament 
Should have true faith and sin repent; 
Who uses it unworthily, 
Receiveth death eternally." 

and 

"Our baptism is not done all one day, 
But all our life it lasts identical; 
Remission of our sins endures for aye, 
For though we fall, through great fragility, 
The covenant, once contracted faithfully 
By our great God, shall ever remain, 
As oft as we repent and sin refrain." 

Very few original English hymns are of earlier date than the 
close of the seventeenth century, and the actual development of 
English hymns began among the Nonconformists, the Baptists 
and the Independents. Isaac Watts (1674-1748), who lifted 
English hymns out of obscurity into fame, may justly be called 



Christian Hymnody. 101 

the father of English hymnody. After him, Philip Doddridge 
(1702-175 1 ) may be mentioned. But the greatest English hym- 
nist, and one of the greatest hymn-writers of all ages, was 
Charles Wesley ( 1707- 1788). He is said to have written no less 
than sixty-five hundred hymns, and it is perfectly marvelous 
how many of them rise to the highest degree of excellence. It 
is an interesting fact that his brother John's little collection of 
Psalms and Hymns, which was one of the very first attempts at 
an English hymn-book, was published at Charlestown, while 
John Wesley was among the Lutherans in Georgia, in 1737. 

At the beginning of the nineteenth century, the use of hymns 
was still a new departure in the order of divine worship in the 
Church of England. Until the middle of the century, the Dis- 
senting element made up nearly two-thirds of the total contents 
of the hymn-books in use in this Church. Since then Church of 
England writers have greatly added to the number of English 
hymns, translating many of the best Latin and German hymns 
and producing many more of original composition. 

_, , America has already produced a large number of 

atTif TIC3 

hymn-writers. Naturally, English Lutheran hym- 
nody is yet in its infancy. However, the proposed "Common 
English Hymnal" for Lutheran congregations, contains orig- 
inal hymns by Joseph A. Seiss and Henry E. Jacobs, and trans- 
lations by Dr. Seiss, Charles Porterfield Krauth, Charles W. 
Schaeffer and Harriet R. Spaeth. 

As St. Chrysostom says, " Nothing gladdens the 
soul like modulated verse — a divine song composed 
in metre." It was Luther's purpose to inculcate the 
word of God in the hearts of the people by the use of song. 
The hymn as such is not intended to be didactic, and yet it is 
one of the surest means of conveying sound doctrine, and per- 
petuating it in the Church. St. Paul himself recognized the 



102 Christian Hymnody. 

use of Christian song in teaching (Col. 3: 16). Moreover, it is 
chiefly by the use of the hymn that the participation of the 
congregation in public worship is secured. The purpose of the 
hymn in the Service depends upon its position, although in 
general it may be said that its principal object is to awaken and 
stimulate devotion. Doddridge's hymns were sung as the en- 
forcement of his sermons, and were probably given out from 
the pulpit, line by line. Sometimes the hymn serves as a pre- 
paration for what follows, as does the principal hymn in Mat- 
ins ; again it is the form in which the congregation appropriates 
what has preceded, as in the principal hymn in Vespers. The 
office of each hymn used in the Common Service, and the kind 
of hymn to be used, have been indicated at the proper places in 
this Explanation. 



liturgical Color* 



Hiturgxcal Colore 



Cftief Jfesttoate 

I Advent to Christmas Eve Violet 

Christmas Eve to Octave of Epiphany (Jan. 13) included. White 

II Epiphany to Quinquagesima, included Green 

Ash Wednesday to Palm Sunday, included Violet 

Holy Week Black 

Easter Sunday to Exaudi, included White 

Pentecost and its Octave (Trinity) Red 

Sundays after Trinity Green 

Jttmor Jfesttoate 

Reformation Festival Red 

General Thanksgiving Days Red 

Harvest Days Red 

Dedication of a Church Red 

Days of Humiliation and Prayer Black 

Festivals of the Virgin which are retained White 

Apostles' Days, St. Michael's Day, All Saints' Day ... .Red 

Commemoration of the Dead and Funerals Black 

The above is the order recommended by the General Council. 
Another rule of good authority prescribes Violet from Septua- 
gesima to Maundy Thursday, included. 

104 



Significance of Eiturgical Colore 



Violet — A shade of purple, the color of royalty. It symbol- 
izes the majesty of Christ in His humility. Being a sober, ear- 
nest color, it invites to meditation, and has been a'dopted by the 
Church for the two great seasons of preparation — seasons of 
fasting and prayer. 

White. — The color of light. Also of those who minister in 
God's presence — Angels, Rev. 15:6. The Elders, Rev. 4:4. 
The Saints in heaven, Rev. 7 : 9, 14. Hence, those who minister 
in holy things in the Sanctuary may appropriately be robed in 
white. This color symbolizes Divinity, Dan. 7 : 9, Matt. 17:2; 
purity, Rev. 19:8; victory, Rev. 3:4, 5; 6: 11. 

Green — The common color of nature, in the freshness of her 
bloom. Restful to the eye, and widely diffused, it is used by the 
Church for her common seasons. It is also symbolic of the 
Christian life, which is the fruit of God's grace, set forth in the 
services of the Season when nature dons her green vesture and 
brings forth her best fruits. 

Red. — The color of blood and fire. It is symbolical of 
sin and its atonement. Also of the Church, redeemed by the 
blood of Christ, and testified by the blood of martyrs. Her faith 
and zeal are enkindled and perpetuated by the fire of God's Holy 
Spirit. 

Black The color of darkness, the absence of light. Sym- 
bolical of death, and the deepest sorrow and humility. 



105 



Jnfcej: atrti (glosaarp 



3nfcer anfc oSloggarp 



Where the reference is to a page, it is indicated by the letter, p. ; otherwise, 
the number of the question is meant. L. stands for Latin ; G. for Greek. 



Absolution, The divinely authorized 
declaration of the forgiveness of 
sin, pronounced by a minister, upon 
the confession of a penitent. 39, 40. 

Advent, L. adventus, a coming. The 
season from the fourth Sunday be- 
fore Christmas, to Christmas Eve. 
A penitential season. Also applied 
to our Lord's Second Coming at 
the last day. 

Adiaphora, G. "things indifferent." 
Applied to all those matters of 
Church government and worship, 
which are not absolutely binding, 
since neither commanded nor for- 
bidden by God. This principle is 
abused by those who ignore the re- 
quirements of expediency, unity 
and good order. 

Administration of Communion, 148 
to 172. 

Agenda, L. "things to be done." A 
book containing directions and for- 
mularies for Church worship, and 
Ministerial Acts. The word has 
been so used since the fourth cen- 
tury. 

Agnus Dei, 163 to 166. 

Aisle, L. ala, a wing. A passage way 
in a church, giving access to the 
pews. Properly, a lateral subdivi- 
sion of a church, parallel to the 
nave. 

Alb, L. alius, white. A liturgical 
vestment of white linen, envelop- 
ing the person, and reaching to the 



feet. Probably came from the old 
Greek and Roman under-tunic. The 
significance is seen in the priest's 
prayer before putting it on, "Make 
me white O Lord," etc. It is worn 
in some parts of the Lutheran 
Church. 

Alms, G. eleemosune, mercy. Mate- 
rial gifts, bestowed upon the poor. 

Alms-basin, a vessel into which the 
minister receives the plates with 
the offerings. 

Alms-chest, a box placed at the en- 
trance of a church to receive gifts 
for benevolent purposes. 

Altar, L. Alta ara, high altar. In the 
Lutheran Church (a) The place 
for the Sacrament; the Lord's 
Table, from which is administered 
the Holy Supper, (b) The place 
for the Sacrifices which the Chris- 
tian offers to God, in the form of 
Prayer, Praise and Thank-offerings. 
In Reformed Churches, 13. 

Altar-card, a printed card containing 
a portion of the Service, placed on 
the altar to assist the memory of 
the Minister. 

Altar-cloth, a cover of white linen 
for the altar, to mark it as the 
table of the Lord. It should cover 
the altar, even when there is no 
communion. 

Altar cross, a cross of metal or wood, 
always standing on the altar. In 
Reformed churches, 13. 



109 



no 



Index and Glossary, 



Altar-desk, see Missal- stand. 

Altar-ledge, see Ledge. 

Altar-rail, see Rail. 

Altar Service, that part of the Lit- 
urgy which is read from the altar. 

Ambo, G. anabainein, to ascend. In 
early and mediaeval churches, a 
raised platform, surrounded by a 
low wall, placed in the nave, so as 
to be near the congregation. From 
it the Scriptures were read, ser- 
mons preached, and important 
church announcements made. Some- 
times there were two ambos, one 
on the north side for the reading 
of the Gospel, the other on the 
south side, for the reading of the 
Epistle. It has been superseded 
by the modern pulpit. 

Amen, 30, 41. 

American hymnody, p. 101. 

Angels, G. aggelos, a messenger. 
"Pure and complete spirits, created 
by God, to be His agents in the 
administration of creation." 

Announcements, in general, 108; of 
special prayers, 100. 

Annunciation, The festival which 
commemorates the Angel's an- 
nouncement to Mary of the im- 
maculate conception of our Lord. 
See the Gospel of the Day, Luke 
1:26 to 38. It is celebrated March 
25th. 

Antependium, L. ante and pendere, to 
hang before. A colored and em- 
broidered strip of wool, or silk, 
one-third as wide as the altar, 
and hanging for a considerable dis- 
tance over the front. Its color and 
design vary with the Season of the 
Church Year. 

Anthem, strictly speaking, the same 
as antiphon (which see). A selec- 
tion of Scripture set to music. 75. 

Antiphon, a verse used as a key-note 
to a Psalm or Canticle. It should 
precede and conclude the Psalmody, 



and on Sundays and Festivals pre- 
cede and follow every Psalm. An- 
nouncing the thought of the Sea- 
son, it should be given out by a 
solo voice, tenor preferably, or by 
several of the Choir, before the 
Psalm, and repeated by the entire 
Choir after the Psalm. 

Antiphon of Introit, 47, 48; of Matin 
Psalm, 212. 

Apocrypha, The, G. apokruptein, to 
hide. Books not admitted into the 
canon of Scripture. The Jews ap- 
plied the term to books withdrawn 
from public use as unfit to read,' or 
because of the mysterious truths 
they contained. See Canon. 

Apostles' Creed, 87. 

Apse, G. apsis, arch or vault. The 
altar-recess at the east end of a 
church. 

Ascension Day, L. Ascensio, a going- 
up. The Festival of the Lord's as- 
cension or going-up into Heaven. 
The fortieth day after Easter. 

Ash Wednesday, the first day in Lent. 
So called from the Roman custom 
of sprinkling upon the heads of the 
people, the ashes of palm branches 
consecrated on Palm Sunday of 
the previous year. The 46th day 
before Easter. 

Athanasian Creed. One of the threp 
general creeds of the Church. It 
was not written by Athanasius, but 
is a statement of the doctrine of 
the Trinity, which he so success- 
fully defended. 229. 

Augustine on Hymn, p. 95. 

Ave Maria! L. Hail, Mary! The sal- 
utation which the Angel addressed 
to the Virgin Mary when he an- 
nounced the Incarnation. See Luke 
1:28. 

Bands, An appendage to the collar, 
worn by clergymen, lawyers, and 
students. It consists of two broad 



Index and Glossary. 



in 



strips of linen, united above, but 
separated below, tied about the 
neck, and worn in front over the 
robe. It is without any churchly 
significance, being a relic of t"he 
large ruff or collar worn in the six- 
teenth and seventeenth centuries. 

Banns, the proclamation in church of 
an intended marriage, made to se- 
cure for the contracting parties the 
prayers of the congregation, and 
as a safeguard against an unlawful 
union. The word is from the 
French, ba n, a proclamation. 

Benedicamus, in the Communion, 180, 
181; at Matins and Vespers, 237, 
238. 

Benediction in the Communion, 182 
to 184; at Matins and Vespers, 230, 
240. 

Benedictus, L. for "blessed." The 
song of Zacharias, Luke 1:68-79. 
At Matins, 228; B. in the Sanctus, 
141, 143, 144. 

Bidding Prayer, so called because- the 
Deacon bids the people pray, and 
mentions the things to be prayed 
for, whereupon the Minister reads 
the collect, and the congregation 
responds with the Amen. By an- 
cient usage this prayer was speci- 
ally appointed for Good Friday. 

Brasses, engraved memorials on 
brass, placed in the walls and floors 
of churches. 

Breaking of Bread, A Scripture name 
for the sacrament of the Holy 
Supper. In the early Church, fel- 
lowship in Christ was symbolized 
by the use of one loaf, 158. 

Brorson, hymn of, p. 99. 

Calvin's Service, 13. 

Canon, G. Kanon, a rule or measure. 
The divine standard of faith and 
life, given in the inspired writings 
of the Old and New Testaments. 
See Apocrypha. 



Cantate, L. for "Sing." Fourth Sun- 
day after Easter. Named from the 
first word in the Introit. 

Canticle, L. Canticuluiri, a song. The 
Canticles are the Te Deum, Bene- 
dictus, Magnificat, and Nunc Di- 
mittis. This is also the title of the 
Song of Solomon, the twenty-sec- 
ond book of the Old Testament. 
222 to 229, 247, 248. 

Cantor, a church official who instructs 
in singing, and directs the music of 
the Service. 

Cassock, Perhaps from the Italian 
casaeea, a great coat. A long, close- 
fitting garment worn by clergymen, 
with or without other robes, and 
by choristers under their cottas. Its 
color may vary with the Festivals. 
It was originally the common dress 
of laymen. 

Catholic, universal. The term is used 
in the Athanasian Creed. Wrong- 
ly appropriated to themselves by 
Romanists. 

Chalice, L. calix, a cup. The cup 
used in administering the wine in 
the Supper. 

Chancel, L. cancel! us, chancel; can- 
celli, latticework. The space in a 
church surrounding the altar, sep- 
arated from the choir. 

Chant, the musical recitation of a 
psalm or canticle. 

Chasuble, L. casula, the chief gar- 
ment of a priest while conducting 
worship. It is worn outside all 
other garments, and falls nearly to 
the knees. It was likely derived 
from a Roman civil garment. At 
one time it symbolized the mantle 
of Charity, but in the present Ro- 
man Missal, the yoke of Christ. 
It is worn in some parts of the Lu- 
theran Church. 

Choir, L. Chorus (a) a body of sing- 
ers; (b) the part of a church al- 
lotted to the choristers, which in 
ancient churches was between the 



112 



Index and Glossary. 



chancel and the nave, or body of 
the church building. 

Choir music, special. 75, 221. 

Chorister, a singer in a choir. 

Chrysostom, St. on the hymn, p. 101. 

Christmas, Christ's Mass, or Festival. 
The Day which commemorates the 
birth of Christ. 

Church, The, The Body of Christ, 
158. 

Church Year, the year arranged by 
the Church, for the commemora- 
tion of our Lord's life, and for the 
celebration of great events in the 
history of the Church and the set- 
ting forth of the Christian life. 

Cincture, L. cinctura, girdle. A belt 
or girdle worn over the cassock or 
the alb. Its color may vary with 
that of the other vestments. It is 
symbolical of self-restraint. 

Clergy, G. kleros, a lot; then an of- 
fice allotted; then those to whom 
the office was allotted. The body of 
ministers, collectively. 

Collect, analyzed, 64; antiquity, 67, 
68; for Peace, 250; of the Day, 61 
to 69; at Matins, 231, 232; struc- 
ture, 63 ; wide use, 69. 

Colors, p. 104, 105. 

Common Preface, 134, 135, 138. 

Common Service, 19 to 23; names 
of, 23. 

Compline, L completorium, comple- 
tion, 189. 

Confession of Sins, 37. 

Confiteor, L. meaning, "I confess." 
The title of the Confession of Sins, 
so called because at one time it 
was the confession of the Priest or 
Minister, and began with this word. 

Consecration, The act of setting apart 
for a sacred use. In the Holy Sup- 
per, 160; The Lord's Prayer not a 
part of, 151, 172. 

Corporal, L. corporate, pertaining to 
the body. A square of fine linen, 



embroidered on the edge only, plac- 
ed on the altar under the commu- 
nion vessels at the Holy Supper. 

Corruption of Christian Worship, 11. 

Cotta, Cota, L. for tunic, coat. A 
loose white linen garment worn 
over the cassock in the choir, and 
in the administration of the sacra- 
ments. Originally it was worn by 
laymen. 

Coverdale's hymn book, p. 100. 

Creed, 82 to 87. 

Crucifix, A cross or representation of 
a cross, with the figure of Christ 
upon it. 

Cultus, L. for worship. The form 
and manner of worship, e.g. the 
Lutheran C. The C. of the Greek 
or Roman Church, etc. 

Cycles of the Church Year. The 
three main seasons of the Chris- 
tian calendar, namely, The Christ- 
mas C, the Easter C, and the After 
Trinity C. The last cycle may pro- 
perly be called the Post-Pentecos- 
tal cycle, since in the old Missals 
its Sundays are numbered "after 
the Octave of Pentecost," and its 
lessons deal with the Christian life 
as the fruit of the Spirit given on 
Pentecost. 

Danish name of Service, 24; hymnody 
p. 98. 

Deacon, G. diakonos, a servant. In 
the Lutheran Church, a man set 
apart to assist the Minister in the 
administration of the temporal af- 
fairs of the congregation. The ori- 
gin of the office is found in Acts 
6:1-7. 

Deaconess, in the early church, a 
woman chosen and consecrated to 
works of love and mercy among the 
sick, the ignorant, the fallen, the 
friendless. The office was revived 
by Fliedner, in Germany in 1836, 
and introduced into America by 



Index and Glossary. 



"3 



Rev. W. A. Passavant, D.D., in 
1849. 

Declaration of Grace 39, 40. 

Distinction between the several Ser- 
vices, 23. 

Distribution, 167-172 . 

Doddridge, Philip, hymns, p. 101 and 
p. 102. 

Dorsal, (Dossal), L. dorsum, back. 
A hanging above and behind the 
altar. 

Doxology, 113. 

Eagle, a form of lecturn, so called 
because the book-rest is a figure 
of this king of birds. The eagle 
is the symbol of St. John. 

Early Christian Hymnody, p. 96. 

Easter, from the Saxon root urstan, 
rise (supposed). The highest and 
most joyous day in the Christian 
year, commemorative of our Lord's 
resurrection. Called Pascha in the 
early Church, from the Hebrew, 
Pesach, the Paschal feast. 

Easter Rule. Easter Day is the first 
Sunday after the full moon which 
happens on or next after March 
21. If the full moon happens on a 
Sunday, Easter will be the follow- 
ing Sunday. 

Elder, in some Lutheran congrega- 
tions, a member of the Church 
Council, chosen because of the ex- 
perience and dignity which age con- 
fers. 

Elements, the bread and wine in the 
Holy Supper. 

Elements of Minor Services, 193 to 
195. 

Elevation of the Elements, 161. 

England, Church of, hymnody, p. 101. 

English Hymnody, p. ioo. 

English Reformers' Service 16. 

Epiphany, G. epiphmieia, manifesta- 
tion. Formerly the Festival of the 
Nativity, as in the Greek Church 
today. It is now in the West, the 



Festival of Christ's manifestation 
to the Gentiles (Magi). The Ep. 
Season sets forth the glory of 
Christ as the Royal Redeemer. 

Episcopal (Anglican) worship, 15. 

Epistle, The, 70 to 76. 

Epistle Corner, or Horn, The right 
or south-west corner of the altar 
as you face it. 

Epistler, One who reads the Epistle 
in the Service. 

Eucharistic Prayer, 131 to 138. 

Evangelists, G. euaggelistes, the bring- 
er of good tidings. The writers of 
the Four Gospels, St. Matthew, St. 
Mark, St. Luke, and St. John. 

Eve, a short form of even, evening. 
The day and night before a holy 
day marked by religious and popu- 
lar observances. 

Exaudi, L. "Hear". Sunday after As- 
cension, named from the first word 
in Introit of the Day. 

Excommunication, an act of Church 
discipline, whereby the person 
against whom it is pronounced is 
cast out of the communion of the 
Church. 

Exercises, for the Hours, 189. 

Exhortation, in the Communion, 145 
to 147; in the Preparation, 33. 

Fast, (a) abstinence from food, as a 
religious observance; (b) a time of 
fasting. The principal fasts of the 
Church are Advent and Lent. 

Fastnacht, German, fastnight, the 
night before the Lenten season be- 
gins. English, Shrove Tuesday, 
which see (Fat Tuesday) ; French, 
Mardi Gras, still celebrated in New 
Orleans. The day before Ash Wed- 
nesday — universally a day of carni- 
val and feasting. 

Feria, In the old church calendar, 
any day of the week from Monday 
to Friday. 

Festival of the Church, a day or 



H4 



Index and Glossary. 



series of days set apart by the 
Church for the commemoration of 
some leading fact in the life of our 
Lord or of the Church. 

First Protestant Service, 17. 

Flagon, a vessel used to contain the 
wine at the Lord's Supper. 

Font, the vessel used in churches to 
contain the water of Baptism. 

Foreword, p. 7. 

Free Prayers, 106. 

Gabriel, the Angel who announced the 
Incarnation to the Virgin Mary. 
Luke 1:26. 

General Prayer, name, 102; antiquity, 
103; analysis, 104. 

General Prayers, 105. 

Gerhardt's hymnody, p. 98. 

German hymnody, p. 97. 

German name of Service, 24. 

Girdle, see Cincture. 

Gloria in Excelsis, 55 to 58. 

Gloria Patri, in Introit, 50; with 
Psalm, 213, 

Good Friday, Friday in Holy Week. 
The day on which our Blessed Sav- 
iour purchased and sealed by His 
death, our greatest good — Redemp- 
tion. 

Good Shepherd Sunday, Second Sun- 
day after Easter. Named from the 
Gospel of the Day. 

Gospel, The, 77 to 81. 

Gospel Corner, or Horn, the left or 
north-west corner of the altar as 
you face it. 

Gospeller, (a) a writer of one of 
the four Gospels; (b) one who 
reads the Gospel in the Service. 

Gown, see Vestment. 

Grace at meals. In this expression, 
grace represents the Latin, gratiae, 
thanks. It also covers the idea of 
blessing. Matt. 15:36; 14:19; Col. 
3:17. 

Gradine, gradino, L. gradus, a step. 



the ornamental facing between the 
ledge and the altar. 

Gradual, 75. 

"Graduale" (Icelandic hymn-book) 
p. 99. 

Gratias agamus, 129. 

Great or Holy Sabbath, the name 
given in the early Church to the 
Sabbath or Saturday immediately 
before Easter, from the reference 
in John 19:31. 

Greek hymnody, p. 96. 

Gregorian Music, introduced or per- 
fected by Gregory the Great (541- 
604), called Plain Chant to distin- 
guish it from (1) florid music; (2) 
part music, as admitting melody 
but not harmony; (3) all modern 
measured music, with its major and 
minor scales. Gregorian music is 
written in the old Church modes; it 
has no rhythm but that of the text. 

Half-year of the Church, that part of 
the Church Year from the First to 
the Last Sunday after Trinity, ap- 
pointed to set forth the various 
phases of the Christian life as di- 
rected by the Holy Spirit in the 
teachings of the Divine Word. Also 
called the non-festival half of the 
year, as it contains no importa'ht 
Church Festivals. 

Half-year of the Lord, that part of 
the Church Year, from First Ad- 
vent to Trinity Sunday, appoint- 
ed to commemorate the great facts 
of the Lord's life. It is also called 
the Festival half of the year. 

Hallelujah, 74 to 76; in Minor Ser- 
vices, 203, 204. 

Harvest Festival, the Day on which 
special thanksgiving is offered to 
God for the fruits of the earth. 

Holy Supper, 115 to 184. 

Holy Thursday, the name given to 
Ascension Day in the old Church 



Index and Glossary. 



ii5 



calendars. It is also used for 
Maundy Thursday, which see. 

Holy Week, the week beginning with 
Palm Sunday. 

Hours, The, 185 to 195; origin 185; 
Jewish, 186; early Christian, 187 
to 189; at the Reformation, 190 to 
192; present, 192. 

Hosanna, in the Sanctus, 144. 

Host, L. hostia, sacrifice. The conse- 
crated wafer in the Holy Supper. 

Hymn, defined, p. 95; office in Lit- 
urgy, p. 101; before the Service, 28; 
before the Sermon, 88, 89; closing 
the Office of the Word, 109, 110; 
on Communion Days, 110; at Minor 
Services, 208, 221. 

Hymnody, Christian, p. 95-102. 

Icelandic hymnody, p. 99. 

IHS, the Latinized form of the first 
three letters in the Greek name 
Jesus. 

Immovable Festival, one which al- 
ways falls on the same day of thp 
month, irrespective of the day of 
the week, e.g. Christmas. 

Incarnation, L. incarnatio, made 
flesh; the divine act by which the 
Son of God became man. 

Inspired hymns, p. 95. 

Installation, thp act of inducting an 
ordained minister into office as the 
pastor of a congregation, or of 
any church official into office. 

Introduction to the Explanation, p. 
9-15. 

Introit, 45 to 50. 

Invitatory, L. Invitatorium, an invi- 
tion to the people to praise, 205, 
206; why omitted at Vespers, 244. 

Invocation, L. invoeatio, a calling 
upon. (a) applied to the words, 
"In the Name of the Father," etc. 
(b) the first petitions of the Lit- 
any. 29; Hymn of In. before 
Matins, 198; before The Service, 
23. 

Invocavit (Invocabit), L. for "He 



shall call." The first Sunday in 
Lent, named from the first word of 
the Introit of the day. 

Jubilate, L. for "Rejoice." Third 
Sunday after Easter, named from 
first word of Introit of the Day. 

Judica, L. for "Judge." Fifth Sun- 
day in Lent, named from first 
word of Introit of the Day. 

Kneeling in Prayer. The usual atti- 
tude of early Christians in prayer 
was standing. It was believed to 
be an apostolic usage in worship. 
The Council of Nice (325) forbade 
kneeling on Sundays and in daily 
worship between Easter and Pen- 
tecost. 

Knox's Service, 13. 

Kyrie at Matins, 230, 231; in Service 
51 to 54. 

Laetare, L. for "Rejoice." Fourth 
Sunday in Lent. Named from the 
first word of the Introit of the Day. 

Landstad, Magnus B., p. 98. 

Latin hymnody, p. 97. 

Lauds, L. Imides, praises, 189. 

Lavabo, L. lavare, to wash. A cloth 
used in cleansing the rim of frie 
communion cup. Originally, the 
maniple served a similar purpose. 

Lay-Baptism, baptism administered 
in a case of necessity by one who 
is not an ordained Minister. If 
the child lives, the baptism should 
be confirmed in church. 

Layman, L. laos, one of the people, 
as distinguished from the clergy. 

Lection, L. lectio, "a reading." A 
lesson from the Scriptures. See 
Lesson. 

Lecturn, G. lektron, a book-rest. A 
reading-desk in a church. A sur- 
vival of the ancient ambo. Which 
see. 

Ledge, Altar. A step or ledge at the 



n6 



Index and Glossary. 



back of the altar, and raised slight- 
ly above it, to receive lights, flow- 
ers, etc. Also doubtfully called 
retable. 

Lent, from an Anglo-Saxon word 
meaning "Spring." The season of 
preparation for Easter, and com- 
memorating Christ's sufferings. Ob- 
served among the ancients by fast- 
ing and prayer. Beginning Ash 
Wednesday it continues forty days, 
the Sundays not being counted, as 
they are not fast-days. 

Lesson, a portion of Scripture ap- 
pointed to be read in the Services 
of the Church, or in private devo- 
tions. Lessons in the Service, 70, 
71; at Matins and Vespers, 214. 

Litany, 235, 236. 

Liturgical Colors, p. 104, 105. 

Liturgical Vestments, see Vestments. 

Liturgy, G. leitourgia, public service 
or duty, (a) a form or method of 
conducting public worship, (b) the 
Church Service. Plan of, p. 68. 

Lord's Prayer, in Communion, 149 to 
151; in Minor Services, 230, 231; 
in General Prayer, 107. 

Luther, Catechism sung in Scotland, 
p. 100; the earliest reviser of the 
Service, 17; hymnody, p. 97. 

Lutheran Service, older than the Epis- 
copal, 16. 

Magnificat, L. for magnifies, in the 
sense of praises. Sung by the Vir- 
gin Mary upon her visit to Eliza- 
beth, Luke 1:46-55. One of the 
Vesper Canticles, p. 88. 

Maniple, L. manns, hand and plenus, 
full. Originally a strip of fine linen 
attached to the left arm of the 
priest with which to wipe the 
chalice. See Lavabo. 

Marriage Ring, The, was used be- 
fore Christian times by the Ro- 
mans. St. Isidore of Seville (d. 



636) says the ring was put on the 
fourth finger of the left hand, be- 
cause it contains a vein immediate- 
ly connected with the heart. 

Martyrs' Days, G. martyr, witness. 
Days commemorating the death of 
those who suffered as witnesses for 
Christ and His religion. 

Mass, L. missa, dismissal, missa be- 
ing one of the words in the phrase 
of dismissal of the congregation, 
the word then came to denote the 
particular service from which the 
people were dismissed. It is used 
for the Holy Communion, the Ser- 
vice of Communion, and in the 
names of Church Festivals as 
Christmas. 

Mass, of the Catechumens, 115; of 
the Faithful, 115. 

Matins, 196 to 240. 

Matins and Vespers, 185 to 250; dis- 
tinguished, 242, 243. 

Maundy Thursday, Thursday in Holy 
Week, incorrectly called Holy 
Thursday, which see. So called, 
either because it was the day of 
Feet-washing, from the words of 
the first antiphon sung during the 
ceremony, "Mandatum novum," "A 
new commandment"; or, from the 
L. Dies Mandati, Day of the Com- 
mand, commemorating Christ's in- 
stitution of the Holy Supper when 
he said, "Do this"; or from the 
custom of delivering gifts to the 
poor in baskets (maunds). 

Misericordias, L. for mercy. Second 
Sunday after Easter. Named from 
the first word in the Introit of the 
Day. Miserieordia is the more cor- 
rect form of this name. 

Missal, from Missa, mass. A book 
containing the Service of the Mass. 

Missal-stand. A small desk on the 
Altar to support the Service-book 
or missal. 



Index and Glossary. 



117 



Mortar-board. Probably from the 
French, mortier, the cap worn by 
the ancient kings of France, and 
still worn there by officials in 
Courts of Justice. A popular term 
for the academic cap, worn at col- 
leges. It has recently come into 
vogue as the proper head-covering 
for female choristers. 

Movable Festival. One which al- 
ways falls on the same day of the 
week, irrespective of the day of 
the month, e. g., Easter. 

Music in Reformed Churches, 13. 

Names of the Service, 24. 

Nave, L. navis, a ship. The middle 
part, lengthwise, of a church, ex- 
tending from the entrance to the 
choir or chancel. 

Nicene Creed, 85, 86. 

Non-conformist hymnody, p. 100. 

Nones, L. nana, ninth. 189. 

Norwegian, name for the Service, 24; 
hymnody, p. 98. 

Nunc Dimittis, 175, 176; at Vespers, 
249. 

Octave, L. octavus, eighth. The 
eighth day from a Festival, the 
feast day being counted as the first, 
e. g., the Octave of Easter is the I 
Sunday after Easter. It may also 
include the intervening days. The 
celebration of the Festival con- 
tinues throughout the Octave. 

Oculi, L. for eyes. Third Sunday in 
Lent. So called from the first word 
in the Introit. 

Offerings of Money, 96, 99. 

Offerings, Part III of Office of the 
Word, 94 to 110. 

Offertory, 97 to 99. 

Office of the Word, 43 to 114. 

Omission, of Hallelujah, 51; of Holy 
Supper, 111, 112. 

Opening of Matins, 199 to 207. 

Order of Parts of Vespers, 245, 246. 



Origin of use of Hymns, p. 96. 

Ordinance, L. ordinare, to order. An 
observance which has been com- 
manded, e. g. the Sacraments, 
Prayer, etc. 

Ordination, the official commission 
and consecration of a Minister of 
the Gospel by the Church. 

Orientation, of a church, the act of 
placing it so as to have the chancel 
point to the east (orient) ; of a 
minister, the act of turning to face 
the altar, during the sacrificial 
parts of the Service. 

Palmarum (Palm Sunday) L. for 
Palms. Sixth Sunday in Lent, 
named from an old Latin title, 
"Dominica palmarum" or "Dies 
palmarum," the Lord's Day of 
Palms. 

Paraments, L. parare, to prepare. 
Church vestments and furniture. 

Passion Sunday, the fifth in Lent. It 
begins the more solemn part of our 
Saviour's Passion. 

Passion Week, the week before Palm 
.Sunday. It is so called in the Bre- 
viary. 

Paul, St., on the hymn, p. 101. 

Paten, the plate which holds the 
bread used at the Holy Supper. 

Pax, 162. 

Pentecost, G. word, meaning fiftieth. 
Another name for Whitsunday, it 
being the fiftieth day after Easter. 

Pericope, G. word, meaning section. 
Applied to the sections of the Gos- 
pels and Epistles selected to be read 
as the fixed lessons of the Sundays 
and Festivals. 

Peterson, Olaf and Lars, p. 98. 

Pew. An enclosed seat in a church. 

Plain Chant, see Gregorian Music. 

Plan of Liturgy, p. 68. 

Post Communion, 173 to 184. 

Prayer, at Matins, 230 to 236; foi 
Grace, 38. 



n8 



Index and Glossary. 



Preface, US to l-ti. 

Prefatory Sentences, 126 to 130. 

Preparation, 31 to 41. 

Preparation, of the Altar, 116; pri- 
vate, 26. 

Prie-dieu, from French, prier, pray, 
and dieu, God. A prayer-desk used 
in the chancel. 

Prime, L. prima, first, 189. 

Private preparation, 26. 

Private worship, 9. 

Proper Preface, 134, 136, 137. 

Propria, L. proprius, peculiar or be- 
longing to. A term applied col- 
lectively to the various parts of the 
Service appointed for a particular 
Day or Festival, e. g., the propria 
for Christmas are the Introit, Col- 
lect, Epistle, Gospel, Preface, Re- 
sponsory, etc., appointed for that 
Festival. 

Protestant worship, non-Lutheran, 14. 

Psalm, The, in the Minor Services, 
209 to 213. 

Psalm-verse of the Introit, 49. 

Psalmody in the Service, 44 to 58. 

Public Worship, 9. 10. 

Purification of worship, 12. 

Quadragesima, L. meaning fortieth. 
So called because it is about 
the fortieth day before Easter; 
more exactly the Sunday near the 
fortieth day, i. e., the sixth before 
Easter. 

Quadragesimal Fast, applied to the 
Lenten Fast, because it is about 
forty days long. 

Quasimodo geniti L. for "as new- 
born babes." I Sunday after Eas- 
ter, named from the first words of 
the Introit of the Day. 

Quinquagesima, L. meaning fiftieth. 
So called because it is about the 
fiftieth day after Easter: more 
exactly the Sunday near the fifti- 
eth day, i. e., the seventh before 
Easter. 



Rail, Altar, the low rail which sepa- 
rates the altar platform from the 
other part of the chancel. It is not 
in accord with the Lutheran con- 
ception of chancel architecture. 

Rail, Chancel, the low rail which sepa- 
rates the chancel from the choir, or 
from the nave. Such rails are un- 
necessary. 

Re-consecration of Elements, 172. 

Reformation Day. The 31st day of 
October. It commemorates Luther's 
nailing of the 95 theses to the 
church door at Wittenberg. 1517. 
This was the beginning of the Lu- 
theran Reformation. 

Reformed Services, 13. 

Reminiscere, L. for "Remember." 
Second Sunday in Lent. So named 
from the first word of the Introit 
of the day. 

Reredos, from an old French word 
meaning rear. and back. A 
screen, or decorated part of the 
wall, behind an altar in a church. 

Respond at Matins and Vespers, 215, 
216. 

Responsorv, L. responsorium, 217 to 
221. 

Rite, a formal religious act. 

Ritual, a prescribed form of Divine 
Service. 

Rogate, L. for "Ask ye." Fifth Sun- 
day after Easter, named from the 
Gospel of that Day, "Ask and ye 
shall receive." 

Rogation Days, L. rogatio. an ask- 
ing. The three days before Ascen- 
sion, observed anciently by hold- 
ing processions through the fields, 
and asking God's blessing upon the 
fruits of the earth. 

Roman worship, its nature. 11. 

Rubric, L. ruber, red. A rule pre- 
scribed for the conduct of religious 
worship. Xamed from the ancient 
practice of writing such rules in 
red. 



Index and Glossary. 



119 



Sabbath, From the Hebrew Shabbath. 
The seventh day of the week (Sat- 
urday). 

Sacramental, element, 5, 6, 8, 12; use, 
154; presence, 155; benefit, 156; in- 
stitution, 157; fellowship, 158. 

Sacrificial element, 5, 7, 8, 12. 

Salutation, of Benedicamus, 180; of 
Collect, 60; in the Preface, 121 to 
125. 

Sanctus, 139 to 144. 

Scandinavian hymnody in general, 
p. 99. 

Sentences before and after the Gos- 
pel, 78, 79, 81. 

Septuagesima, L. meaning seventieth, 
designates the ninth Sunday before 
Easter, about the seventieth Day. 

Seraphic Hymn. The Hymn of the 
Holy Supper, beginning "Holy 
Holy, Holy." Also called Ter 
Sanctus, and Trisagium (not Tri- 
sagion), these being the L. and G. 
words respectively for thrice-holy. 

Sermon, 88 to 93; at Matins and Ves- 
pers, p. 81. 

Service changes in, by Lutheran Re- 
formers, 18. 

Sexagesima, L. meaning sixtieth. So 
called because about sixty days be- 
fore Easter, more exactly the 
eighth Sunday before Easter. 

Sext, L. sexta, sixth, 189. 

Shrove Tuesday, from shrive, to pre- 
scribe penance. The day before 
Ash Wednesday so called from the 
custom of making confession on 
that day in preparation for Lent. 

Sign of the Cross. A custom more 
ancient than the use of the cross 
itself, both in common life and in 
the Service. In the Lutheran 
Church it may be used in Baptism, 
and at the Benediction. 

Silent Prayer before Service, 27; 
after Service, 114. 

Stall, a seat in the chancel or «hoir. 

Stole, G. stole, a robe. A narrow 



band worn during the Mass, over 
the left shoulder by deacons, 
around the neck and crossed on the 
breast by priests, pendant on each 
side by bishops. It probably owed 
its origin to the neck-cloth. It once 
symbolized Christ's obedience; in 
the present Roman Missal, the robe 
of immortality. It is worn in some 
parts of the Lutheran Church. 

Suffrages, 234. 

Super-altar, L. super, over. A small 
stone slab consecrated and laid upou 
an unconsecrated altar which has 
no top stone or mensa. It is used 
as a portable altar. Erroneously 
used for altar-ledge. 

Supper, Lord's 115 to 184. 

Surplice, L. superpellicium, over a gar- 
ment of skins. The skins (pel- 
liciae) were worn by monks for 
protection from cold during the 
long Services; and over the pelli- 
ciae, the superpellicium, or sur- 
plice. This garment resembles the 
cotta. Indeed both names are used 
interchangeably for the same thing. 

Sursum Corda, 127, 128. 

Swedish, name of the Service, 24; 
hymnody, p. 19. 

Syriac hymnody, p. 96. 

Te Deum Laudamus, L. for "We praise 
Thee, God." An ancient hymn 
whose composer is unknown. One 
of the Matin Canticles, p. 81; 
explained, 225 to 227. 

Terce, Tierce, L. tertia, third. 189. 

Ter Sanctus, see Seraphic Hymn. 

Thanksgiving, before Communion, see 
Eucharistic Prayer; after Commu- 
nion, 177 to 179. 

"Therefore with Angels," etc., 138. 

Time of the Service, 25. 

Tondebinder, Claus M. p. 98. 

Trinity Sunday, L. Trinitas, tri-unity. 
The Festival in honor of the Holy 
Trinity, three Persons in one God. 



120 



Index and Glossary. 



It closes the Easter cycle, and the 
first half of the Church Year. Its 
celebration was appointed by Pope 
John XXII in 1334, on the Octave 
of Pentecost, probably because the 
outpouring of the Holy Ghost on 
Pentecost completed the revelation 
of the tri-unity of God. The choice 
of the Gospel of this Sunday was 
probably controlled by the fact that 
it was the Octave of Pentecost. 

Trisagion, G. meaning "three holy." 
An ancient metrical Greek hymn. 
It is often confounded with the 
Seraphic Hymn. 

Trisagium, See Seraphic Hymn. 

Uninspired hymns, p. 96. 

Veil, a square of the finest linen pro- 
curable, delicately embroidered with 
a cross in the middle of one edge. 
It is used to cover the communion 
vessels, before and after the Ad- 
ministration. 

Venite, L. meaning "Come." The title 
of the XCV Psalm. 207. 

Verba, L. for "Words." Applied to 
Christ's Words of Institution in the 
Holy Supper, which see. 

Versicle, L. Yersiculus, a little verse. 
Of Canticle at Vespers, 248; of 
Collect for Peace, 249; in Opening 
of Matins and Vespers, 199 to 202; 
in Post Communion, 177, 178; in 
the Preparation, 34 to 36. 

Vespers, 241 to 250. 

Vestments in the Lutheran Church, 
are worn by ministers to distin- 
guish them from the non-official 
members of the congregation, espe- 
cially the black "chorrock" or acad- 
emic gown, which is the robe of 
the teacher rather than of the 
priest, and which is without any 
of the sacerdotal significance which 



attaches to the vestments of the 
Roman Church. See bands, cas- 
sock, alb, surplice, chasuble, stole, 
cotta, cincture. 

Vigil, L. vigilia, a watching. In gen- 
eral, an eve which is a fast. The 
day and night preceding a Festival. 

Visitation, July 2. A festival com- 
memorating the Virgin Mary's visit, 
to St. Elizabeth, after the annunci- 
ation. Luke l:39ff. 

Votum, 92, 93. 

Wafer, the communion bread, made 
of fine flour, and unleavened. Usu- 
ally stamped with a figure of 
Christ crucified or with the I H S. 

Wallin, John 0., p. 98. 

Watts, Isaac, p. 100. 

Wedderburn, hymn-book, p. 100. 

Wesley, Charles, p. 101 ; John, p. 101. 

Whitsunday, From White-sunday, the 
day when the catechumens were 
robed in white; or Whitsun-day, 
German Pfingsten-Tag; or Whit- 
sunday, when the Holy Spirit gave 
wisdom (wit). The Day which 
commemorates the outpouring of 
the Holy Spirit upon the Church. 
See the Epistle of the Day. 

Word, Oflice of the, 43 to 114. 

Words of Distribution, purpose of, 
169. 

Words of Institution, 152 to 161." 

Worship, defined, 1; before Christ, 3; 
after Christ, 3; Christian, 4; Ele- 
ments of, 5; False, 2; Heathen, 2; 
Jewish, 2, 3; True, 2. 

Year of the Church, the year begin- 
ning the fourth Sunday before 
Christmas (I Advent), appointed 
by the Church to commemorate the 
great facts of our Lord's life and 
work, and the various phases of 
the Christian's life. 

Zwingli's Service, 13. 



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